In you, Yahweh, I take refuge. Never let me be disappointed.
Deliver me in your righteousness, and rescue me. Turn your ear to me, and save me.
Be to me a rock of refuge to which I may always go. Give the command to save me, for you are my rock and my fortress.
Rescue me, my God, from the hand of the wicked, from the hand of the unrighteous and cruel man.
For you are my hope, Lord Yahweh, my confidence from my youth.
I have relied on you from the womb. You are he who took me out of my mother’s womb. I will always praise you.
I am a marvel to many, but you are my strong refuge.
My mouth shall be filled with your praise, with your honor all day long.
Don’t reject me in my old age. Don’t forsake me when my strength fails.
For my enemies talk about me. Those who watch for my soul conspire together,
saying, “God has forsaken him. Pursue and take him, for no one will rescue him.”
God, don’t be far from me. My God, hurry to help me.
Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me.
But I will always hope, and will add to all of your praise.
My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure.
I will come with the mighty acts of the Lord Yahweh. I will make mention of your righteousness, even of yours alone.
God, you have taught me from my youth. Until now, I have declared your wondrous works.
Yes, even when I am old and gray-haired, God, don’t forsake me, until I have declared your strength to the next generation, your might to everyone who is to come.
Your righteousness also, God, reaches to the heavens; you have done great things. God, who is like you?
You, who have shown us many and bitter troubles, you will let me live. You will bring us up again from the depths of the earth.
Increase my honor and comfort me again.
I will also praise you with the harp for your faithfulness, my God. I sing praises to you with the lyre, Holy One of Israel.
My lips shall shout for joy! My soul, which you have redeemed, sings praises to you!
My tongue will also talk about your righteousness all day long, for they are disappointed, and they are confounded, who want to harm me.
John Calvin 1540 · Public Domain On vv1, 4, 5, 6, 7, 9, 10, 12, 13, 14, 15, 16, 17, 19, 20, 22, 23 1. In thee, O Jehovah! do I put my…
1. In thee, O Jehovah! do I put my trust. It has been thought that the occasion of the composition of this psalm was the conspiracy of Absalom; and the particular reference which David makes to his old age renders this conjecture not improbable. As when we approach God, it is faith alone which opens the way for us, David, in order to obtain what he sought, protests, according to his usual manner, that he does not pour forth at the throne of grace hypocritical prayers, but betakes himself to God with sincerity of heart, fully persuaded that his salvation is laid up in the Divine hand. The man whose mind is in a state of constant fluctuation, and whose hope is divided by being turned in different directions, in each of which he is looking for deliverance, or who, under the influence of fear, disputes with himself, or who obstinately refuses the Divine assistance, or who frets and gives way to restless impatience, is unworthy of being succoured by God. The particle לעולם, leolam, in the end of the first verse, which we have translated for ever, admits of a twofold sense, as I have shown on Psalm 31:1. It either tacitly implies a contrast between the present calamities of David and the happy issue which he anticipated; as if he had said, Lord, I lie in the dust at present as one confounded; but the time will come when thou wilt grant me deliverance. Or not to be ashamed for ever, means never to be ashamed. As these verses almost correspond with the beginning of the 31st psalm, I would refer to that place for those explanatory remarks which I here purposely omit, not wishing to tax the patience of my readers by unnecessary repetition.
In these words of the third verse, Into which I may at all times enter, which are not to be found in the other psalm, David briefly prays that he may have so ready and easy access to God for succor, as to find in him a secure refuge whenever threatened by any immediate danger. Lord! as if he had said, let me always find ready succor in thee, and do thou meet me with a smile of benignity and grace, when I betake myself to thee. The expression which follows, Thou hast given commandment to save me, is resolved by some interpreters into the optative mood; as if David requested that he might be committed to the guardianship of angels. But it is better to retain the past tense of the verb, and to understand him as encouraging himself, from his experience in times past, to hope for a happy issue to his present calamities. Nor is there any necessity for limiting to the angels the verb, thou hast given commandment. God, no doubt, employs them in defending his people; but as he is possessed of innumerable ways of saving them, the expression, I conceive, is used indefinitely, to teach us that he gives commandment concerning the salvation of his servants, according as he has purposed, whenever he gives some manifest token of his favor toward them in his providence; and what he has determined in his own mind, he executes sometimes by his nod alone, and sometimes by the instrumentality of men or other creatures. Meanwhile, David would intimate that such is the all-sufficient power of God intrinsically considered, that without having recourse to any foreign aid, his commandment alone is abundantly adequate for effecting our salvation.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 5, 7, 9, 11, 12, 15, 16, 18, 19, 20, 22, 23 He prayeth to God with full assurance of faith,…
He prayeth to God with full assurance of faith, that he will deliver him from his adversaries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–24 Psa 71:1 In thee, O LORD, do I put…
Psa 71:1 In thee, O LORD, do I put my trust: let me never be put to confusion.
Ver. 1. In thee, O Lord, do I put my trust] See Psa 31:1, {see Trapp on "Psa 31:1"} It appeareth by Psa 71:9; Psa 71:18, that this psalm was written by David in his old age, when Absalom or Sheba was in rebellion against him, though haply for haste, and in that fright he could not superscribe it as he did the rest. The Greek title, viz. of David, a psalm of the sons of Jonadab, and of them that were first captived, hath no footing in the original Hebrew.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3, 6, 7, 8, 9, 10, 11, 14, 15, 16, 17, 18, 19, 20, 21 This verse and the next are taken out of…
This verse and the next are taken out of Psa 31:1,2.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 14 Two things in general David here prays for -…
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,
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–24 In thee, O Lord, do I put my trust,....…
In thee, O Lord, do I put my trust,.... The Targum is,
"in thy Word;''
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See Gill on Psa 31:1;
let me never be put to confusion; or "be ashamed"; see the note as before.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 7, 15, 16, 19, 20 David wrote this psalm in his old age, of…
David wrote this psalm in his old age, of which the former part is prayer, ver. 1-13. The latter part, joyful praise and thanksgiving, ver. 14-24.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 4, 5, 7, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 The prophet, in confidence, prays for God's favour, 1-5;
PSALM LXXI
The prophet, in confidence, prays for God's favour, 1-5;
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recounts God's kindness to him from youth to old age, 6-9;
shows what his adversaries plot against him, and prays for
their confusion, 10-13;
promises fidelity, and determines to be a diligent preacher of
righteousness even in old age, 16-19;
takes encouragement in God's mercy, and foresees the confusion
of all his adversaries, 20-24.
NOTES ON PSALM LXXI
There is no title to this Psalm either in the Hebrew or Chaldee; and the reason is, it was written as a part of the preceding Psalm, as appears by about twenty-seven of Kennicott's and De Rossi's MSS. The Vulgate, Septuagint, AEthiopic, and Arabic, have, "A Psalm of David for the sons of Jonadab, and the first of those who were led captives." For the first, second, and third verses, see the notes on their parallels, Ps 31:1-3.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 7, 8, 14, 17, 18, 19, 20, 22 Psa 71:1-3. In thee, O Lord, &c. — See…
Psa 71:1-3. In thee, O Lord, &c. — See notes on Psa 31:1. Thou hast given commandment to save me — By which he understands God’s purpose and promise, and his providence watching to execute them, all which are as powerful as a command.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–24 In thee, O Lord, do I put my trust…
In thee, O Lord, do I put my trust - See the notes at Psa 25:2. Compare Psa 22:4-5; Psa 31:1.
Let me never be put to confusion - Let me never be ashamed; that is, Let me not be so disappointed in the trust that I repose in thee as to have occasion to feel ashamed that I have done it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 71
Psalms 71
In thee, O Lord, do I put my trust:
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Let me never be put to confusion.
2 Deliver me in thy righteousness, and cause me to escape:
Incline thine ear unto me, and save me.
3 Be thou my strong habitation, whereunto I may continually resort:
Thou hast given commandment to save me;
For thou art my rock and my fortress.
4 Deliver me, O my God, out of the hand of the wicked,
Out of the hand of the unrighteous and cruel man.
5 For thou art my hope,
O Lord God : thou-art my trust from my youth.
6 By thee have I been holden up from the womb:
Thou art he that took me out of my mother’s bowels:
My praise shall be continually of thee.
7 I am as a wonder unto many;
But thou art my strong refuge.
8 Let my mouth be filled with thy praise
And with thy honor all the day.
9 Cast me not off in the time of old age;
Forsake me not when my strength faileth.
10 For mine enemies speak against me;
And they that lay wait for my soul take counsel together,
11 Saying, God hath forsaken him:
Persecute and take him; for there is none to deliver him.
12 O God, be not far from me:
O my God, make haste for my help.
13 Let them be confounded and consumed that are adversaries to my soul;
Let them be covered with reproach and dishonor that seek my hurt.
14 But I will hope continually,
And will yet praise thee more and more.
15 My mouth shall shew forth thy righteousness
And thy salvation all the day;
For I know not the numbers thereof.
16 I will go in the strength of the Lord God :
I will make mention of thy righteousness, even of thine only.
17 O God, thou hast taught me from my youth:
And hitherto have I declared thy wondrous works.
18 Now also when I am old and grayheaded, O God, forsake me not;
Until I have shewed thy strength unto this generation,
And thy power to every one that is to come.
19 Thy righteousness also, O God, is very high,
Who hast done great things: O God, who is like unto thee!
20 Thou, which hast shewed me great and sore troubles,
Shalt quicken me again,
And shalt bring me up again from the depths of the earth.
21 Thou shalt increase my greatness
And comfort me on every side.
22 I will also praise thee with the psaltery, even thy truth, O my God:
Unto thee will I sing with the harp, O thou Holy One of Israel.
23 My lips shall greatly rejoice when I sing unto thee:
And my soul, which thou hast redeemed.
24 My tongue also shall talk of thy righteousness all the day long:
For they are confounded, for they are brought unto shame, that seek my hurt.
EXEGETICAL AND CRITICAL
Its Contents and Composition.—The Psalm is written in a clear and easily-understood language, yet with a somewhat uneven rythmical movement, and a loose structure of the strophes. It repeats whole passages from older Psalms, with slight alterations (the beginning is from Psalms 31, the conclusion from Psalms 35, the middle from Psa_70:2 sq., and likewise some words and expressions from Psalms 40.). An Israelite, whose name is not mentioned, implores deliverance (Psa_71:1-3) from the hand of wicked, unscrupulous and violent men (Psa_71:4; Psa_71:10-12). According to Psa_71:9 he is aged, and according to Psa_71:21 he seems to occupy an important station in society, and he is able likewise to assert (Psa_71:5 sq.) that he has been upheld by Jehovah from his youth, and that he now likewise (Psa_71:7 sq.) in connection with failing strength puts his confidence in Him, and will praise Him still continually; for the enemies who consult respecting his ruin (Psa_71:10-12) will be put to shame (Psa_71:13); but he will praise God (Psa_71:14-16) as hitherto on the ground of Divine instruction (Psa_71:17), so likewise now and for his posterity (Psa_71:18), with a song of praise which already now begins (Psa_71:19), which rises to expressions of the most beautiful hope of faith (Psa_71:20-21), and concludes with promises of loud and jubilant thanksgiving (Psa_71:20-24). The lack of definite historical statements does not justify us any more than the change of the singular into the plural, in supposing that the speaker here is the people under the figure of a man growing old and oppressed by enemies (Rosenmüller, Köster, De Wette, in part Olshausen), or the Church (Luther, Cocc), or the righteous Sufferer (Hengstenberg). A title given by the Sept. ascribes the Psalm to David, the sons of Jonadab and the first captives. This is understood in the sense that the Psalm composed by David was afterwards sung especially by the exiles and by the Rechabites who were praised by the prophet, Jer_35:14 sq., over against the citizens of Jerusalem, because of their obedience to the command of their ancestor Jonadab, to continue in their nomad life. Although this last statement may be referred to tradition, yet it affords only a weak support for the hypothesis of the composition of the Psalm by the prophet Jeremiah (Hitzig, Delitzsch). Yet it cannot be denied that the contents and style afford many reasons in favor of that hypothesis. Many linguistic phenomena point to a later period of composition.2
Str. I. Psa_71:1-3. [This strophe is a reminiscence, with slight changes, of the first strophe of Psalms 31.—C. A. B.]—A rock of habitation.—In the parallel passage, rock of defence is used. But it is unnecessary and inadmissible on this account to change מָעוֹן (comp. Psa_90:1; Psa_91:9) into מַעוֹז, although it is very natural and is supported by many Codd. and the Chald. For it involves likewise an alteration of the words which follow. Moreover the supposition that this verse is a confused ruin of Psa_31:3 (Hupfeld), or a revival of the faded and defaced original text of the Septuagint (Hitzig), denies the author his peculiarities without any justification. For there are manifestly some such in other passages, showing his intention, especially since גוֹזִי (Psa_71:6 b.) is very appropriately used instead of גֹחִי (Psa_22:9).
[Str. II. Psa_71:4-6. This strophe was certainly composed with Psa_22:8-10 in mind, although there is no slavish copying, for there are many touchingly beautiful variations, e.g., “On Thee was I cast from the womb” (Psa_22:10), is here expressed by the correlative idea: Upon Thee was I sustained from the womb;3 and the thought: “Thou art He that took me out of the womb,” (Psa_22:9) passes over into that of: “Thou art my Preserver4 from my mother’sbowels, all being touching variations of the idea of faith and hope in a faithful God of Providence experienced from youth and from birth till the present advanced age, and reaching out into a sure future.—C. A. B.]
Str. III. Psa_71:7. I have become as a sign unto many.—This may be meant in the bad sense (Kimchi and most interpreters), so that men are to be regarded as looking upon the sufferer on account of his misfortune as one marked by God’s justice and made a sign of. But the many resemblances with Psalms 11 make it more probable that it is to be taken in the good sense, that is, a sign of the grace and protection of God (Aben Ezra, et al.) Then we need not supply in the second member the adversative particle.—[My strong refuge.—The construction of מַחֲסִי עז is disputed. It is generally regarded that this is an example where poetic usage allows the principal noun to take the suffix, instead of the subordinate noun as usual (vide Ewald, § 291 b.), but Moll and Perowne regard the nouns as in apposition, and Moll translates at once: my refuge, a strong one.—C. A. B.]
[Str. IV. Psa_71:9-11. Compare with this Psa_41:3-8.—In the time of old age.—The faithfulness of God to him in youth and maturity gives him courage to supplicate God in the time of old age and in sickness. The circumstances of Psalms 41 seem to be renewed here, or perhaps they are the same.5—C. A. B.]
[Str. V. Psa_71:12-13.—These verses contain familiar expressions of David, comp. Psa_22:11; Psa_35:4; Psa_35:26; Psa_38:21-22; Psa_40:13-14.—C. A. B.]
Str. VI. Psa_71:15. For I know no numbers (thereof).—It is clear from Psa_40:5 what is meant here, and that it is in relation to the preceding; all day long. It would be in contrast to “my mouth” if the word could only mean: art of writing (Böttcher); or if we could translate with the Vulgate: quoniam non cognovi literaturam. The Psalt. Romanum reads instead of the last word negotiationes, as a translation of the πραγματείας of the Septuagint, which word is used by Polybius as the title of his history. It is unnecessary to derive from the Syriac the meaning of “limits” (Ewald).
[Psa_71:16. I will come with the mighty deeds of the Lord Jehovah.—Alexander: This phrase might also be translated: I will enter into the mighty deeds, etc., as we speak of entering into the particulars of a subject. But this is rather an English than a Hebrew idiom. The common version: I will go in the strength of the Lord God, is at variance with the usage both of the verb and noun, as the former does not mean to go absolutely, but either to enter or to come to a particular place, expressed or understood. The ellipsis here may be supplied from Psa_5:7 and Psa 64:13, in both which places the same verb denotes the act of coming to God’s house for the purpose of solemn praise, and in the second passage cited is followed by the same preposition, I will come into Thy house with burnt-offerings, i.e., I will bring them thither. This sense agrees well with the vow to praise God in the two preceding verses, and with the promise of commemoration in the other clause of the verse. See above on Psa_20:7. It also enables us to give the noun its usual sense of God’s exploits or mighty deeds, see Psa_106:2, and Deu_3:24.”—C. A. B.]
[Str. VII. Psa_71:17-18. Compare Psa_22:22-31, which has many features of resemblance to this strophe. The motive for his deliverance is in both cases that he may praise God to his brethren and posterity even to the ends of the earth.—Till I declare Thine arm to (the next) generation, to all that shall come Thy might.—The arm of the Lord is the symbol of His executive power and works, comp. Isa_52:10; Isa_53:1; Eze_4:7. The generation that has come up in the place of his own generation which is passing away, first comes before his mind, and then his vision deepens and widens, taking in all the coming generations to whom he would publish the mighty deeds of God.—C. A. B.]
Str. VIII. Psa_71:19. And Thy righteousness, O God, (reaches) even to the height, that is, the height of heaven, as the highest plane of creation, Psa_36:5; Psa_57:10.—Thou who hast done great things, O God, who is like unto Thee?—[The punctuation of the A. V. injures the sense. The middle clause belongs with the last clause, and not with the first, forming only two parallel members of the strophe, as Moll has it. Comp. Exo_15:11; Deu_3:24; 1 Sam. 7:22.—C. A. B.]
Psa_71:20. [Thou wilt revive us again.—Perowne: “The sudden transition to the plural here seems to have given offence to the Masoretes, who consequently change it in the K’ri to the singular. But these fluctuations between singular and plural are not unusual in the Psalms, and there is no reason why, in the recital of God’s dealings, the Psalmist should not speak of them with reference to the nation at large, as well as to himself in particular.”—C. A. B.]—The abysses of the earth are contrasted with the height of heaven. It is unnecessary to think of those which are full of water (Gesenius, Olshausen). It is true תְהוֹם means the abysmal depths of the sea, but as roaring and threatening ruin, Psa_36:6, hence related in idea to the abyss, Luk_8:31; Rev_9:1; Rev_9:11.
Psa_71:21. Thou wilt increase my greatness, and turn Thyself to comfort me.—Septuagint has instead of “my greatness,” Thy righteousness. The Hebrew word in question is elsewhere used of the greatness of God, and the great deeds in which this is shown. In the last sense Psa_145:6; 2Sa_7:21; 2Sa_7:23. To accept this sense here and express it in the translation: “Thy greatness “ (Hengstenberg), is as inadmissible as it is unnecessary. For this word is sometimes used of the royal majesty as the reflection of the Divine (Est_1:4), and from this could be transferred to exalted persons in general (Psa_6:3; Psa_10:2). That the poet speaks of the increase of his own greatness=highness, can only be objectionable (Hupfeld) when we regard a subordinate compiler as the author. This passage, however, itself points to a man of prominent historical importance, whose highness of office or position in life was bestowed upon him by God. It is mere arbitrariness to change the reading into a word with the meaning: Thy payment (Hitzig).
Str. IX. Psa_71:22. The designation of God as the Holy One of Israel is found likewise in Psa_78:41; Psa_89:18; then in Isaiah 30 times; then in Hab_1:12, and in Jer_50:29; Jer_51:6. The original passage may perhaps be found in Psa_22:3.
[In Psa_71:23-24 the Psalmist promises to praise God with lips and tongue, with soul and voice and musical instruments. All combine in the expression of his holy gratitude.—C. A. B.]
DOCTRINAL AND ETHICAL
1. So long as we live on earth, our sufferings have no end; but God’s righteousness, power and goodness likewise never cease to declare themselves. Only let our faith never cease to rely alone on this strong foundation of salvation, and let it drive us thither with prayer, praise and thanksgiving! For we will then confess in old age what we have learned in youth, and sing in evil days as well as good: I will not leave God, for God does not leave me.
2. The sufferings which God sends upon us are harder to bear when the scorn of wicked enemies is added to the feeling of our vanishing strength and our weakness. Yet the hope of the ungodly is lost. They reckon upon the ruin of the pious; but it is based upon a mere delusion, namely, the foolish opinion that the sufferings of the pious are an evidence that they are forsaken by God, and a sign that they are given up; therefore their reckoning is false. The believing know this and act accordingly.
HOMILETICAL AND PRACTICAL
Every new exhibition of Divine benefits gives the pious new occasion for thankful praise of God.—Faith helps experience; experience works hope; hope does not allow us to be ashamed.—Blessed are those who are accompanied and guided through life by the experience of Divine help.—God has not changed; hast thou remained the same?—In what sense may we wish that our age should be as our youth?—Confidence in prayer; (1) upon what it may base itself; (2) whither it is to be directed; (3) whence it must flow.—We must not only begin with faith, but likewise continue to the end.—The pious show in the school of suffering what they have previously learned of God.
Calvin: We must descend even unto death, that God may appear as our Redeemer. For since we are born without feeling and understanding, the first beginnings of our life do not show clearly enough their author. But when God comes to our help in extremities, the restoration itself is a glorious mirror of His grace.
Starke: Trust in God is not to be regarded as meritorious, but as the means or arrangement whereby we may obtain grace.—A good conscience and a righteous cause make our prayer powerful and glad, so that we can appeal to God’s righteousness.—Faith gives the heart wings with which to soar to God in prayer. But if these are to be ready to move, the heart must firmly establish itself on God’s promises in His word.—How few are those who in a strict self-examination can boast of their walk in youth as irreproachable!—Faith and prayer are the two strongest crutches which old people can use.—We are great before God through the cross. That is a strange language for the cross-dreading flesh, but agreeable to the spirit. The more the cross, the more the increase of grace.—The heart and the tongue must constantly be together in worshipping God.
Renschel: Christians learn (1) from day to day: (2) their best school-teacher is God Himself; (3) they begin early, namely, from the cradle; (4) they are not perfect very soon, but must study until they are gray; (5) they finally spread abroad likewise what good things they have learned.—Arndt: Patience is a great spiritual strength and finally conquers, the praise of God, however, is the victory and the power of God against our enemies. Thus Jehoshaphat beat his enemies with a song of praise.—Tholuck: If we find little to praise, what other reason is there than that we have no eyes for daily wonders?—Taube: It is in the very nature of the faithfulness of God that He should not let His work stop, and in His great mercy that He should gladly accept the miserable and helpless. Guenther: The earlier the victory is gained, the more beautiful the prospects of a happy old age.
[Matt. Henry: If we are shy of dealing with God, it is a sign we do not trust Him.—All are not forsaken of God who think so themselves, or whom others think to be so.—The longer we live, the more expert we should grow in praising God and the more we should abound in it.—Barnes: A man can lay up nothing better for the infirmities of old age than the favor of God sought by earnest prayer in the days of his youth and his maturer years.—Spurgeon: Jehovah deserves our confidence; let Him have it all.—Mercy’s gates stand wide open, and shall do so, till, at the last, the Master of the house has risen up and shut to the door.—God’s bread is always in our mouths; so should His praise be.—Old age robs us of personal beauty, and deprives of strength for active service; but it does not lower us in the love and favor of God.—Nearness to God is our conscious security. A child in the dark is comforted by grasping its father’s hand.—How gloriously conspicuous is righteousness in the Divine plan of redemption ! It should be the theme of constant discourse.—A traveller among the high Alps often feels overwhelmed with awe amid their amazing sub-limities; much more is this the case when we survey the heights and depths of the mercy and holiness of the Lord.—C. A. B.]
Footnotes:
[2][There are no sufficient reasons agninst the Davidic composition of this Psalm at the close of his life. It is as natural to suppose that the aged David should repeat himself in familiar phrases of the Psalms of his younger days, as that Jeremiah or any other poet of later times should use the words and phrases of David. Vide remarks on the previous Psalm.—C. A. B.]
[3][Perowne: ‘This is an expression wonderfully descriptive of what faith is and of what God is to those who trust in Him. lie is a father who bears them in His arms and carries them in His bosom; they are as children who lean all their weight upon Him, and find their sweetest rest in His supporting hand. This is the very idea of faith, according to its Hebrew signification. When it is said in Gen_15:6 that Abraham believed God,’ it means literally,’ he leaned upon God’ (though the root there is different, it is the same which in the Kal conjugation means to bear or carry a child. Num_11:12, and in Isa_49:23 is used of a nursing father. B—C. A. B.]
[4][This word, גוֹזִי, is greatly disputed. Some, after the Chald. and the Rabbins, derive it from גוֹז=to Pass over and causative, to cause to pass through or over, to bring forth, thus like גֹחִי, of Psa_22:9; Delitzsch gets a similar meaning from the radical meaning of גַזַה=to cut, divide, and renders: mein Entbinder (he who separatest me or loosest me from the womb). Most interpreters, however, derive it from גזה, in the other sense of recompense, distribute, and translate: my Provider, Protector, Benefactor (Schult., Rosenm., Gesen., Ewald, Hupf., Riehm, Moll, Perowne, et al.) The latter interpretation is especially favored by the parallelism; and the prep. has reference rather to time from which than to the place of origin.—C. A. B.]
[5][Wordsworth: “David in his old age was tried by great and sore troubles, by debility of body (1Ki_1:1-4), and by the rebellion of Adonijah, his son usurping his throne and endeavoring to supplant Solomon (1Ki_1:5-10), and by the treachery of Abiathar and Joab (1Ki_1:18-19). But God granted his prayer, and did not cast him off in his old age, but raised him up for a time by supernatural power from the bed of sickness, and enabled him to leave his sick chamber and to go forth in the strength of the Lord God, to the public assembly which he had convened, of the nobles and people of Israel, and to present to them his son and successor, Solomon, and to exhibit to them the pattern of the Temple, for which he had made vast preparations. See 1 Chronicles 28, 29”—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 1. The first three verses are borrowed from Psa_31:1-3,…
1. The first three verses are borrowed from Psa_31:1-3, which see.
Confusion—The same word is rendered “ashamed,” Psa_31:1, and it is always translated by either one or other of these words. It denotes, literally, the paleness of countenance which is caused by the perplexity, fear, and mortification of great disappointment.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 1. In thee … do I put my trust]…
1. In thee … do I put my trust] Better, In thee … have I taken refuge. See note on Psa_57:1, and cp. Psa_7:1; Psa_11:1; Psa_16:1; Psa_25:20.
let me never be put to confusion] Let me never be ashamed. He has put himself under Jehovah’s protection: may he never be disappointed and disgraced by finding that his trust is vain. Cp. Psa_31:17; Psa_25:2; Psa_25:20; Psa_22:5; Php_1:20. It will be remembered that the verse forms the close of the Te Deum.
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1–3. The prayer of faith in the midst of danger. These verses are taken, with but little change, from Psa_31:1-3.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 4, 5, 6, 7, 9, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 24 (1-3) These verses are borrowed, with some verbal alterations,…
(1-3) These verses are borrowed, with some verbal alterations, from Psa_31:1-3, where see Note.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–24 Psalm 71 is, like so many others, a psalm…
Psalm 71 is, like so many others, a psalm divided between complaint and praise. It is comparatively wanting in originality, being, to a very great extent, an echo of other psalms, especially Ps 22 Ps 31 Ps 35, and Ps 40. Complaint, mingled with prayer, occupies the first half (vers. 1-13); praise and thanksgiving the second (vers. 14-24). The authorship of the psalm is very doubtful, as it has no "title," and few marked characteristics. Kay and Hengstenberg, however, regard it as Davidical, the former assigning it to the time of Adonijah"s attempt, the latter to that of the rebellion of Absalom. Metrically, it is thought to divide into seven short stanzas, each of either three or four verses.
Vers. 1-3 are almost identical with the opening verses of Psalm 31. They express a firm trust in God, but combine with the expression of this trust an urgent prayer for deliverance.
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In thee, O Lord, do I put my trust let me never be put to confusion; rather, as in Psa_31:1, "let me never Be ashamed;" or, let me never be put to shame (Cheyne).
HOMILIES BY W. FORSYTH Vers. 1-24. Godly old age.
Solomon has said, "The beauty of old men is the grey head". (Pro_20:29) But he tells also of a nobler beauty, "The hoary head is a crown of glory, if it be found in the way of righteousness". (Pro_16:31) Old men are few, but godly old men are fewer still. Rarity signalizes the "beauty," and enhances the "glory." This psalm may well be called, "The Old Man"s Psalm." Would that the portrait were more common! It is pleasant to look at in poetry; it is far more delightful to behold in fact. In this portrait of a godly old man, we may mark
I HIS SUBLIME FAITH." In thee, O Lord, do I put my trust" (ver. 1). Here is the secret of his character. "Trust" gave strength to his heart, and unity and completeness to his life. In this he was in sympathy with others who had gone before. (cf. Psa_31:1-3)
II HIS EARNEST PRAYERS. The godly are ever given to prayer. It is their great resource. It is the never failing means of obtaining mercy and grace. They learnt to call upon God at their mother"s knee, (cf. Psa_116:16 2Ti_1:5) and all through life they have found the virtue and the blessedness of prayer. In old age the cry of the godly is, "I must pray more.
III HIS VARIED EXPERIENCES. Often, when looking back, there is dimness, or many things have fallen out of sight, or there is a confusion in the perspective; but events that have made a deep impression stand out clearly. Memory goes back to the time of youth, and traces life onward, with all the great changes, the dangers and adventures, the attempts and the achievements, the joys and sorrows. There are grateful recollections of kindness and help from many; but above all, there is praise to God for his goodness and wonderful works. (vers. 5, 6; cf. Isa_44:4)
IV HIS SETTLED CONVICTIONS. Experience is a great teacher. The man who has seen many days has learned much, and is able to bear witness as one that speaketh with authority. (Job_32:7 Lev_19:32 2Pe_1:13) One thing that the godly old man testifies is that God is worthy of trust; another thing is that the Word of God is not a cunningly devised fable, but truth; another thing is that religion is not a delusion, but a reality the power of God unto salvation; another thing is that the most pleasant memories are of loyalty to God, and of good done to men, even to enemies, and that the saddest thoughts are of times when self prevailed over love and duty, and opportunities were lost from neglect and sloth.
V HIS UNFALTERING RESOLUTION. The old have their regrets. They have also their times of trial and weakness. In another place the psalmist says, "I have been young, and now am old; yet have I not seen the righteous forsaken", (Psa_37:25) and yet here he seems just for a moment to falter; but if he trembles at the thought of being a "castaway," as Paul also did, (1Co_9:27) he renews his strength by prayer (vers. 17, 20). Then having gained courage, he pledges himself with fresh ardour to be true to God. Instead of wavering, he will press on. Instead of keeping silence, he will testify, by word and deed, to the strength and power of God. This was beautifully seen in Polycarp, "Eighty and six years have I served him, and he never wronged me; and shall I forsake my God and my Saviour?
VI HIS GLORIOUS PROSPECTS. For the old the end is near. They know that soon they must die, and have no more to do with anything under the sun. This seems a dismal condition. But for the godly there is not only hope in death, but the bright prospect of a blessed immortality. "The end of that man is peace," yea, more, far more, the future is glorious. W.F.
HOMILIES BY C. SHORT Vers. 1-13. The suffering righteous man in his old age.
An introduction (vers. 1-3) borrowed from Psalm 31. The prayer is shortly expressed in the fourth verse, and is succeeded in vers. 5-8 by the basis on which it rests, and after that the prayer is expanded in vers. 9-13. The second half of the psalm contains the hope and the thanks of the writer.
I THE PRAYER OF THE PSALMIST.
1. For deliverance from the power of evil doers. (Ver. 4) We have need to pray for deliverance from the dangers that imperil the safety of the soul.
2. For special protection in his old age. (Ver. 9) When his natural strength had begun to fail. This was the prayer for spiritual strength that he might not be abandoned to physical infirmity, and so be unable to contend with his foes.
3. For immediate help and rescue. (Ver. 12) "Make haste to help me." He was in a pressing emergency, and needed instant deliverance. "Be not far from me." He prayed for the signs of God"s presence with him.
II THE GROUNDS OF HIS PRAYER.
1. God had been his Hope and Confidence from infancy. (Vers. 5, 6) And he had confidence that he might still lean upon God for help, and still have cause to praise him.
2. The greatness of his sufferings. (Ver. 7, "I by the greatness of my sufferings drew upon myself the astonishment and wonder of many.") Great suffering leads us to God with a cry to which he will always listen; for "Like as a father pitieth his children," etc.
3. He is a constant and devoted worshipper of God. (Ver. 8, "My mouth is full of thy praise," etc.) God will not refuse help to those who serve him; if he gives help to any, he must help those who honour him.
4. He wants it to be proved to his enemies that God has not forsaken him. (Vers. 10, 11) He is jealous of God"s honour, and wants it to be seen that God is unchangeable in his goodness as his Deliverer. Good men have always been concerned that God"s righteousness should be manifest and invincible. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–24 There is no title to this Psalm, and hence…
There is no title to this Psalm, and hence some conjecture that Psalm 70 is intended to be a prelude to it, and has been broken off from it. Such imaginings have no value with us. We have already met with five Psalms without title, which are, nevertheless, as complete as those which bear them.
We have here THE PRAYER OF THE AGED BELIEVER, who, in holy confidence of faith, strengthened by a long and remarkable experience, pleads against his enemies, and asks further blessings for himself. Anticipating a gracious reply, he promises to magnify the Lord exceedingly.
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The first four verses are faith's cry for help; the next four are a testimony of experience. From Ps 71:9-13, the aged saint pleads against his foes, and then rejoices in hope, Ps 71:14-16. He returns to prayer again in Ps 71:17-18, repeats the confident hopes which cheered his soul, Ps 71:19-21; and then he closes with the promise of abounding in thanksgiving. Throughout, this Psalm may be regarded as the utterance of struggling, but unstaggering, faith.
Ver. 1. In thee, O Lord, do I put my trust. Jehovah deserves our confidence; let him have it all. Every day must we guard against every form of reliance upon an arm of flesh, and hourly hang our faith upon the ever faithful God. Not only on God must we rest, as a man stands on a rock, but in him must we trust, as a man hides in a cave. The more intimate we are with the Lord, the firmer will our trust be. God knows our faith, and yet he loves to hear us avow it; hence, the psalmist not only trusts in the Lord, but tells him that he is so trusting.
Let me never be put to confusion. So long as the world stands, stand thou by me; yea, for ever and ever be faithful to thy servant. If thou forsake me, men will ridicule my religion, and how shall I be able to answer them? Confusion will silence me, and thy cause will be put to shame. This verse is a good beginning for prayer; those who commence with trust shall conclude with joy.
Whole Psalm. This Psalm, which has no title in the Hebrew, in the LXX has the title, By David, of the sons of Jonadab, and of those who were first made prisoners. If any authority be allowed to this title, we must suppose that this was a Psalm written by David, which was used, as particularly adapted to the circumstances of their condition, by the Rechabites, who were descended from Jonadab (Jeremiah 35), and the Jews, who were taken by the Chaldeans as captives to Babylon. However this may be, it seems probable that David was the author of this Psalm, and that he wrote it in his extreme age, and but a little while before he died. The line which follows the next Psalm, and closes the second book, perhaps has a reference to this fact. Some of the Fathers interpret the Psalm mystically of the church in her old age, and her trials at the end of the world. "Plain Commentary."
Whole Psalm. The Psalm, I am aware, is anonymous, and is, therefore, by many recent critics referred to some later writer; but I am satisfied that Venema and Hengstenberg have adduced sufficient reasons for retaining the opinion of Calvin and the older expositors, that it is from David's pen, and is the plaintive song of his old age. It shows us the soul of the aged saint, darkened by the remembrance of his great transgression, and by the swarms of sorrows with which that sin filled all his later years. But he finds comfort in reverting to the happy days of his childhood, and especially to the irrevocable trust which he was then enabled to repose in God. The thoughts and feelings expressed remind one of those which invest with such a solemn, tender interest the Second Epistle to Timothy, which embalms the dying thoughts of the great apostle. Like Paul, David takes a retrospect of the Lord's dealings with him from the beginning; and, in effect, declares, with the dying apostle: "I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." 2Ti 1:12. Only, there is this notable difference between the two, that while Paul gathered confirmation of his faith from the experience of a thirty years' walk with his Lord, David's experience stretched over more than twice so many years; for it began with his childhood. William Binnie.
Whole Psalm. It will be asked how Christ could use such verses as Ps 71:9, 18, since these look forward apparently to the frailty of age. The reply to this felt difficulty is, these expressions are used by him in sympathy with his members, and in his own case denote the state equivalent to age. His old age was, ere he reached three and thirty years, as Joh 8:57 is supposed to imply: for "Worn out men live fast." Barclay seems to give the right sense in the following lines: --
"Grown old and weak, with pain and grief,
Before his years were half complete."
Besides, the words signify, "Forsake me not from this time onward, even were I to live to grey hairs." This is a view that conveys precious consolation to aged ones, who might be ready to say that Christ could not altogether enter into their feelings, having never experienced the failing weakness of age, the debility, the decay, the bodily infirmities so trying to the spirit. But this Psalm shows us, that in effect he did pass through that stage of our sojourning, worn out and wasted in bodily frame and feeling, by living so much in so short a time. The aged members of his church may find his sweet sympathy breathed out in Isa 46:3-4; and, here they may almost see him learning the lesson in a human way, as he bends under the weight of our frailties. For this reason, among others, this Psalm was specially prized by Robert Blair, one of our godly forefathers. He used to call it "His Psalm." Andrew A. Bonar.
Ver. 1. In thee, O Lord, do I put my trust. As if he should say: O Lord, permit not those who put their trust in thee to be confounded, and to be held up as a laughing stock. I have placed all my hope in thee, and thou art that God who, for the sake of thy goodness and truth, hast never deserted those who hope in thee. If thou shalt suffer me to be confounded, the enemies to triumph, and my hope to be placed in thee in vain, certainly this shame shall fall upon thine own name... Let us, therefore, learn from this place to be more anxious about what may happen to the name of God through us, than to our own; whether it be through us in doing, or in us in suffering. The prophet is fearful lest he should be confounded on account of his hope placed in God, although it was not in his own power, nor could he prevent it... It is necessary, first, that we should be of those who place their hope in God, then it is necessary that this piety of our hearts should not be confined to ourselves only, but should be known to all those who come in contact with us, even our opponents and enemies; else it is not possible for us to dread this kind of confusion feared by the prophet, when nobody knows that our hope is placed in God. No artist suffers confusion, if he has never shared the good opinion of his fellow men. To no sick man can it be said, Physician, heal thyself, if his reputation for medical skill has never stood high. So of those, it cannot be said, They hoped in God, let him save them if he will have them, of whom it was never remarked that they placed any hope in God. His solicitude, therefore, belongs only to those whose hope is in the Lord; upon others it cannot fall. Musculus.
Ver. 1. In thee, O Lord, do I put my trust. It is a good beginning, and a recommendation to our prayers, when we can declare our faith and trust to be in God alone. Edward Walter, in "A Help to the profitable reading of the Psalms." 1854.
Arguments used to induce to Lord to hear, drawn,
I. From his justice and equity: Deliver me in
thy righteousness.
II. From his word and promise: Thou hast given
commandment, etc.
III. From his power: Thou art my rock. etc.
IV. From his relation to him: My God, my hope.
V. From the qualities of his adversaries: They
were wicked, unrighteous, and cruel.
VI. From his confidence: Thou art my hope.
VII. From his gracious providence: By thee have I
been holden up, etc.
VIII. From his thankful heart: My praise shall be
continually, etc.
IX. He had none to trust to but God: Thou art my
refuge. Adam Clarke.
Ver. 1. Faith is a present act; faith is a personal act, faith deals only with God, faith knows what she is about, faith kills her fears by prayer.
Hieronymi Savonarolae Ferrariensis Meditationes in Psalmos-- Miserere--In Te Domine Speravi, et Qui Regis Israel (12mo. Leyden: 1633).
Psalms 71:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 5, 6, 7, 8, 9, 12, 14, 15, 16, 17, 20, 21, 22 In Thee, O Lord, do I put my trust:…
Psa_71:1-24
In Thee, O Lord, do I put my trust: let me never be put to confusion.
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A picture of a pious old man
I. The entreaties of a pious old man.
1. Against evil.
(1) Moral failure (Psa_70:1).
(2) General danger (Psa_70:2; Psa_70:4).
(3) Divine desertion (verse 9).
2. For good.
(1) Divine protection (Psa_70:3). I want a strong refuge, a habitation, where I shall feel sheltered from all storms. I want a habitation where I may continually resort, one close at hand, always open to me. O God, be such a habitation to me, shivering on the margin of the awful future, the storms of retribution gathering around me.
(2) The spirit of worship (verse 8).
II. The blessed memories of a pious old man. It is natural for age to turn to the past. What did this aged man remember in the past?
1. His youthful confidence (Psa_70:5). In the opening years of my life, I rested my soul on Thy love and Thy truth. My young heart went out to Thee, and on Thee it has settled. What a blessed memory is this! What a contrast to the memory of the old profligate who remembers his rebellions, his blasphemies, etc.
2. Gods goodness to him from his earliest days (verse 6). Thou didst take care of me in helpless infancy, and all through life. Thy very love has been marvellous. I am as a wonder unto many. O God, Thou hast taught me from my youth. Taught me the true theory both of duty and of happiness.
III. The exalted contemplations of a pious old man (verse 19).
IV. The unfailing confidence of a pious old man (verses 20, 21). Though he had been subjected to great and sore troubles--and what aged man has not met with such troubles?--his trust was unabated, and he says, Thou shalt quicken me again, etc. However feeble I become, though I sink into the depths of the earth, Thou wilt revive me; nay, more, Thou shalt increase my greatness, etc. I infer from the character of Thy past conduct to me that I shall not be allowed to sink into extinction, dishonour, or misery. Thou wilt raise me, dignify me, and comfort me on every side. God grant us all this unfailing confidence in old age! Though He slay me, yet will I trust in Him.
V. A noble resolution of a pious old man (verses 22-24). (Homilist.)
The vow of faith
I. The life of faith is a constant realization of the presence of God. The mountain was as full of the chariots of fire when the prophets servant did not perceive them as when he did. Christ was just as much present with the disciples when their eyes were holden as when they were open. God speaks with men as truly to-day as in the time of Abraham. It is because our minds are preoccupied with other matters that we fail to perceive God.
II. The life of faith is entered upon by a definite vow. If such be the life of faith, how few of us have entered upon it! This may be due to some obstacle, such as an unfulfilled duty, or a disregarded command, or a permitted practice opposed to Gods will. But if it be none of these, then most likely it is because the attitude of faith has net been consciously and definitely assumed. We must take our all and lay it at the feet of Christ. This is the wicket-gate by which we enter upon the blessed life of faith. Brainerd Taylor, feeling that he needed something which he did not possess, lifted up his heart in prayer, and became conscious of giving up all to God, and then he cried, Here, Lord, take me, take my whole soul, and seal me Thine now, and Thine for ever.
III. Some considerations on the taxing of such a vow. Let it be taken with all seriousness, and let it be a very definite one. Doddridge gives this advice, Set your hand and seal to it that on such a day and year, and at such a place, on full consideration and serious reflection, you come to this happy resolution, that whatever others might do, you would serve the Lord. Doddridges own vow was a very elaborate and detailed one. It may not be necessary to draw up a document setting forth ones vow, but in some definite way it should be taken. (R. C. Ford, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 71
Psalms 71
ECHOES of former psalms make the staple of this one, and even those parts of it which are not quotations have little individuality. The themes are familiar, and the expression of them is scarcely less so. There is no well-defined strophical structure, and little continuity of thought or feeling. Psa_71:13 and Psa_71:24 b serve as a kind of partial refrain, and may be taken as dividing the psalm into two parts, but there is little difference between the contents of the two. Delitzsch gives in his adhesion to the hypothesis that Jeremiah was the author; and there is considerable weight in the reasons assigned for that ascription of authorship. The pensive, plaintive tone; the abundant quotations, with slight alterations of the passages cited; the autobiographical hints which fit in with Jeremiahs history, are the chief of these. But they can scarcely be called conclusive. There is more to be said for the supposition that the singer is the personified nation in this case than in many others. The sudden transition to "us" in Psa_71:20, which the Masoretic marginal correction corrects into "me," favours, though it does not absolutely require, that view, which is also supported by the frequent allusion to "youth" and "old age." These, however, are capable of a worthy meaning, if referring to an individual. Psa_71:1-3 are slightly varied from Psa_31:1-3. The character of the changes will be best appreciated by setting the two passages side by side.
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PSALMS 31 PSALMS 71
1. In Thee, Jehovah, do I take 1. In Thee, Jehovah, do I take
refuge; let me not be ashamed refuge:
forever: Let me not be put to shame
forever:
In Thy righteousness
me. 2. In Thy righteousness deliver deliver
2. Bend Thine ear to me; de- me and rescue me:
liver me speedily. Bend Thine ear and save me.
The two verbs, which in the former psalm are in separate clauses ("deliver" and "rescue"), are here brought together. "Speedily" is omitted, and "save" is substituted for "deliver," which has been drawn into the preceding clause. Obviously no difference of meaning is intended to be conveyed, and the changes look very like the inaccuracies of memoriter quotations. The next variation is as follows:-
PSALMS 31 PSALMS 71
2. Be to me for a strong 3. Be to me for a rock of
for a house of defence to save me. habitation to go to continually:
3. For my rock and my fortress Thou hast commanded to save me.
art Thou. For my rock and my me; fortress art Thou.
The difference between "a strong rock" and "rock of habitation" is but one letter. That between "for a house of defence" and "to go to continually: Thou has commanded" is extremely slight, as Baethgen has well shown. Possibly both of these variations are due to textual corruption, but more probably this psalmist intentionally altered the words of an older psalm. Most of the old versions have the existing text, but the LXX seems to have read the Hebrew here as in Psalms 31. The changes are not important, but they are significant. That thought of God as a habitation to which the soul may continually find access goes very deep into the secrets of the devout life. The variation in Psa_71:3 is recommended by observing the frequent recurrence of "continually" in this psalm, of which that word may almost be said to be the motto. Nor is the thought of Gods command given to His multitude of unnamed servants, to save this poor man, one which we can afford to lose.
Psa_71:5-6, are a similar variation of Psa_22:9-10. "On Thee have I been stayed from the womb," says this psalmist; "On Thee was I cast from the womb," says the original passage. The variation beautifully brings out, not only reliance on God, but the Divine response to that reliance by lifelong upholding. That strong arm answers leaning weakness with firm support, and whosoever relies on it is upheld by it. The word rendered above "protector" is doubtful. It is substituted for that in Psa_22:9 which means "One that takes out," and some commentators would attach the same meaning to the word used here, referring it to Gods goodness before and at birth. But it is better taken as equivalent to benefactor, provider, or some such designation, and as referring to Gods lifelong care.
The psalmist has been a "wonder" to many spectators, either in the sense that they have gazed astonished at Gods goodness, or, as accords better with the adversative character of the next clause ("But Thou art my refuge"), that his sufferings have been unexampled. Both ideas may well be combined, for the life of every man, if rightly studied, is full of miracles both of mercy and judgment. If the psalm is the voice of an individual, the natural conclusion from such words is that his life was conspicuous; but it is obvious that the national reference is appropriate here.
On this thankful retrospect of life-long help and life-long trust the psalm builds a prayer for future protection from eager enemies, who think that the charmed life is vulnerable at last.
Psa_71:9-13 rise to a height of emotion above the level of the rest of the psalm. On one hypothesis, we have in them the cry of an old man, whose strength diminishes as his dangers increase. Something undisclosed in his circumstances gave colour to the greedy hopes of his enemies. Often prosperous careers are overclouded at the end, and the piteous spectacle is seen of age overtaken by tempests which its feebleness cannot resist, and which are all the worse to face because of the calms preceding them. On the national hypothesis, the psalm is the prayer of Israel at a late stage of its history, from which it looks back to the miracles of old, and then to the ring of enemies rejoicing over its apparent weakness, and then upwards to the Eternal Helper.
Psa_71:12-13 are woven out of other psalms. Psa_71:12 a "Be not far from me," is found in Psa_22:11-19; Psa_35:22; Psa_38:21, etc. "Haste to my help" is found a Psa_38:22; Psa_40:13 (Psa_70:1). For Psa_71:13 compare Psa_35:4; Psa_40:14 (Psa_70:2). With this, as a sort of refrain, the first part of the psalm ends.
The second part goes over substantially the same ground, but with lighter heart. The confidence of deliverance is more vivid, and it, as well as the vow of praise following thereon, bulk larger. The singer has thinned away his anxieties by speaking them to God, and has by the same process solidified his faith. Aged eyes should see God, the helper, more clearly when earth begins to look grey and dim. The forward look of such finds little to stay it on this side of heaven. As there seems less and less to hope for here, there should be more and more there. Youth is the time for buoyant anticipation, according to the worlds notions, but age may have far brighter lights ahead than youth had leisure to see. "I will hope always" becomes sublime from aged lips, which are so often shaped to say, "I have nothing left to hope for now."
This psalmists words may well be a pattern for old men, who need fear no failure of buoyancy, nor any collapse of gladness, if they will fix their thoughts where this singer did his. Other subjects of thought and speech will pall and run dry; but he whose theme is Gods righteousness and the salvation that flows from it will never lack materials for animating meditation and grateful praise. "I know not the numbers thereof." It is something to have fast hold of an inexhaustible subject. It will keep an old man young.
The psalmist recognises his task, which is also his joy, to declare Gods wondrous works, and prays for Gods help till he has discharged it. The consciousness of a vocation to speak to later generations inspires him, and assures him that he is immortal till his work is done. His anticipations have been fulfilled beyond his knowledge. His words will last as long as the world. But men with narrower spheres may be animated by the same consciousness, and they who have rightly understood the purpose of Gods mercies to themselves, will, like the psalmist, recognise in their own participation in His salvation an imperative command to make it known, and an assurance that nothing shall by any means harm them till they have fulfilled their witnessing. A many-wintered saint should be a convincing witness for God.
Psa_71:20, with its sudden transition to the plural, may simply show that the singer passes out from individual contemplation to the consciousness of the multitude of fellow sufferers and fellow participants in Gods mercy. Such transition is natural; for the most private passages of a good mans communion with God are swift to bring up the thought of others like minded and similarly blessed. "Suddenly there was with the angel a multitude of the heavenly host, praising." Every solo swells into a chorus. Again the song returns to "my" and "me," the confidence of the single soul being reinvigorated by the thought of sharers in blessing.
So all ends with the certainty of, and the vow of praise for; deliverances already realised in faith, though not in fact. But the imitative character of the psalm is maintained even in this last triumphant vow; for Psa_71:24 a-is almost identical with Psa_35:28; and b, as has been already pointed out, is copied from several other psalms. But imitative words are none the less sincere; and new thankfulness may be run into old moulds; without detriment to its acceptableness to God and preciousness to men.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 “This Psalm,” says Barnes, “is without a title. It…
INTRODUCTION
“This Psalm,” says Barnes, “is without a title. It is impossible to determine on what occasion it was composed. There is some plausibility in the supposition that Psalms 70 might have been placed before it, or in connection with it, as a kind of introduction, or as indicating the character of the Psalms among which it is found; but nothing of certainty can be ascertained on this point. It evidently belongs to the class of Psalms which refer to the trials of the righteous; but it was rather in view of past troubles than of those which were then existing. There is no certain evidence that the Psalm was composed by David. If so, it was when he was advanced in life. There is, indeed, much in the Psalm which would be appropriate to David—much which he might have written; but there is no way now of ascertaining with certainty who was the author.… All that is known respecting the occasion on which the Psalm was composed, whoever was the author, is, that it was composed when old age was drawing near, and in view of the trials and blessings of life, as considered from the contemplation of its approaching close.
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“It is a Psalm of great value, as describing the feelings of a good man when he is growing old, and is an illustration of what there has been occasion so often to remark in this exposition of the Book of Psalms, that the Bible is adapted to all the conditions of human life. In a book professing to be a revelation from God, and in a world where old age, with its trials, its infirmities, its recollections, and its hopes, must be so prominent in the actual state of things existing, it would have been unaccountable if there had been nothing to illustrate the feelings of those in advancing or advanced years—nothing to suggest the kind of reflections appropriate to that period of life—nothing to cheer the heart of the aged man, and to inspire him with hope—nothing to prompt him to recall the lessons of the past, and to make use of those lessons to prepare him for the future; even as, in a world so full of trial, it would have been strange if there had been nothing to comfort the mind in affliction, and to enable men to derive proper lessons from the experiences of life. This Psalm, therefore, is one of the most valuable portions of the Bible to a certain class of mankind, and may be to any of the living, as suggesting the proper reflections of a good man as the infirmities of age draw on, and as he reviews the mercies and the trials of the past.”
Homiletically we view the Psalm as presenting—Trust and prayer, Psa_71:1-3; The precious recollections, present trials, and glorious resource of an aged saint, Psa_71:4-13; and The triumphant faith of an aged saint, Psa_71:14-24.
TRUST AND PRAYER
(Psa_71:1-3.)
These verses, which form the introduction to the Psalm, are borrowed, with slight changes, from Psa_31:1-3; and as they have been expounded in that place, our remarks on them will be brief. We have here—
I. The good man’s trust. “In Thee, O Lord, do I put my trust.” He confides—
1. In a Divine Person. “In Thee, O Lord,” &c. Not in mere law, or order, or fate, or force. The things which these terms set forth satisfy neither the demands of the intellect nor the cravings of the heart. They are cold, heartless abstractions. We cannot confide in them. But the Psalmist trusts in the personal God—a Being of infinite power, wisdom, righteousness, love, &c. In Him both the intellect and the heart may repose.
2. In a Divine Person sustaining personal relations to His creatures. “Thou art my rock and my fortress.” The Most High is not far removed from His creatures, or indifferent to their needs and interests. He guards their interests, supplies their needs, and graciously cares for them individually. He encourages every man to claim a personal interest in Him, and in His protection and provision. Without presumption we may say, “Thou art my rock,” &c.
3. In a Divine Person who has given gracious assurances of salvation to His people. “Thou has given commandment to save me.” Hengstenberg: “Who hast ordained to help me.” God has given many gracious and faithful promises of salvation to all those who trust in Him. Such, then, is the object of the good man’s trust as presented to us by the Psalmist.
II. The good man’s prayer. “Let me never be put to confusion,” &c. He supplicates—-
1. Divine audience. “Incline Thine ear unto me.” It is a request that God would bestow upon him His gracious attention. The lisping prayer of the little child, the broken sob of the penitent, the sigh of the sorely burdened spirit, and the faint whisper of the dying, each and all are heard by Him. No uprising of holy desire or utterance of need escapes His notice, or fails to secure His regard.
2. Divine deliverance. “Deliver me in Thy righteousness, and cause me to escape, … and save me.” He was in great danger by reason of the malicious schemes and enterprises of his enemies. They were seeking his life. He looks to God for deliverance from their subtlety and strength, feeling that He was too righteous a Being to fail in delivering one who trusted Him so fully, seeing that He had promised salvation to all who confide in Him. When trusting in God we may plead His righteousness for salvation.
3. Divine protection. “Be Thou my strong habitation, whereunto I may continually resort.” Hengstenberg: “Be to me a rock of salvation, to which I may come continually.” This seems to us a very comprehensive petition. He asks that he may find in God
(1) His home. “My habitation.” God Himself is the true home of the soul. “Lord, Thou hast been our dwelling-place in all generations.”
(2) His secure home. “My strong habitation.” “A rock of habitation.” A rock against which the tumultuous waves of persecution shall spend themselves in vain. He that dwells in God has omnipotence for his defence.
(3) His secure home always accessible. “Whereunto I may continually resort.” At all times and in all circumstances we may take refuge in God, feeling assured of protection and welcome.
4. Divine vindication. “Let me never be put to confusion.” It is a prayer that God would vindicate the confidence which he had reposed in Him. If the Psalmist failed to find salvation in God, his highest hopes would be wrecked, his most sacred and precious interests would be lost; he would be covered with confusion and shame. If it be reposed in God, our confidence will never become our confusion. “Blessed are all they that put their trust in Him.”
CONCLUSION.—Mark the relation between trust and prayer. There can be no true prayer without faith. Prayer is not the cry of despair, but the aspiration or entreaty of hope. And wherever there is genuine trust in God it will find expression in prayer to him.
THE PRECIOUS RECOLLECTIONS, PRESENT TRIALS, AND GLORIOUS RESOURCE OF AN AGED SAINT
(Psa_71:4-13.)
In this section of the Psalm three things require notice:
I. The precious recollections of an aged saint.
1. Of a life of trust in God. “Thou art my trust from my youth.” From his earliest years God had been the object of his hope. The Psalmist does not boast of this. He “does not in the least praise his own faith, hut the grace of God, which he had experienced from his childhood.” We know that in early life David exercised strong confidence in God. Blessed are they whose old age is soothed and brightened by memories of early trust in God, and consecration to Him.
2. Of a life sustained by God. “By Thee have I been holden up from the womb; Thou art He that took me out of my mother’s bowels.” On נִסְמַךְ (Niph. of סָמַךְ, to support, to lean) Perowne says: “This is an expression wonderfully descriptive of what faith is, and of what God is to those who trust in Him. He is a father who bears them in His arms and carries them in His bosom; they are as children who lean all their weight upon Him, and find their sweetest rest in His supporting hand. This is the very idea of faith, according to its Hebrew signification. When it is said in Gen_15:6, that ‘Abraham believed God,’ it means literally, ‘he leaned upon God.’ ” Looking back upon his life the Psalmist could say,
“Thy mercy heard my infant prayer,
Thy love, with all a mother’s care,
Sustained my childish days:
Thy goodness watched my ripening youth,
And formed my heart to love Thy truth,
And filled my lips with praise.”
—Grant.
David had recollections of the gentle and strong hand of God supporting him through all his life. His age was sustained and cheered by memories of the rich and constant goodness of God to him. The stream of the Divine blessing had never ceased to flow for his refreshment and support. Whatever or whosoever had disappointed him, God had never failed him. Blessed are they who in old age have a retrospect like unto this.
II. The present trials of an aged saint. Even the old age of the good is not always exempt from trial. We are never beyond the reach of the storm while we are in this world. The old age of David was darkened by trouble by reason of the great sins which stain and mar one period of his life. See 2Sa_12:10-11. In his old age he “was tried by great and sore troubles, by debility of body (1Ki_1:1-4), and by the rebellion of Adonijah, his son usurping his throne and endeavouring to supplant Solomon (1Ki_1:5-10), and by the treachery of Abiathar and Joab” (1Ki_1:18-19). The trials which he mentions in this Psalm arose from his enemies. He sets before us—
1. Their character. “The wicked, the unrighteous and cruel man.” His foes were unjust, malignant, and violent men. Against foes of such a character he might well appeal unto God.
2. Their aim. “They lay wait for my soul.” They watched and waited to take away his life; they sought to destroy him. An illustration of the spiritual foes of the good.
3. Their method. This comprised
(1) Slander. “Mine enemies speak against me; … saying, God hath forsaken him.” “The tongue of slander is never tired. In one way or another it manages to keep itself in constant employment. Sometimes it drops honey and sometimes gall. It is bitter now, and then sweet. It insinuates or assails directly according to the circumstances. It will hide a curse under a smooth word, and administer poison in the phrase of love. Like death it ‘loves a shining mark.’ And it is never so voluble and eloquent as when it can blight the hopes of the noble, soil the reputation of the pure, and break down the character of the brave and strong. And how much of this vile work is done in one way and another in society!… It is done to the hurt and agony of many a soul. It is done by a look sometimes, by the curl of a lip, by the wink of an eye, by an insinuation, a phrase of suspicion, by the dexterous and malicious handling of a rumour—in a thousand ways are men and women stung by the poisoned arrow shot from the devil’s tongue of slander.” David suffered most acutely and often from the calumnies of his enemies. See our remarks on Psa_41:5-8; Psa_42:3.
(2) Subtlety. “They take counsel together.” They were combined and designing; and endeavoured to form such plans and adopt such methods as would enable them with the greatest certainty to accomplish their cruel and malicious designs. They were crafty as well as calumnious.
(3) Violence. “Persecute and take him, for there is none to deliver him.” They imagined that the Psalmist was abandoned by God, that his defence was withdrawn, and that they might, therefore, pursue and seize him. They employed force against him, as well as subtlety and slander. The good have their enemies now. These enemies are malicious, cunning, and strong. They aim at their spiritual destruction. “Be sober, be vigilant, because your adversary,” &c.
III. The glorious resource of an aged saint. The aged Psalmist, in his trials, turned to the Lord God.
1. His confidence. “Thou art my hope, O Lord God; Thou art my trust from my youth.… Thou art my strong refuge.” His confidence was
(1) Of long continuance. From his youth he had reposed his trust in God. His faith amid the trials of old age was sustained by a long, diversified, and rich experience. Present confidence was encouraged and strengthened by past experience of great fulness and preciousness. His confidence was
(2) Exultant. “My praise is continually of Thee.… Let my mouth be filled with Thy praise and with thy honour all the day.” His trust in God enabled him to triumph over his enemies. Faith made him songful even in the midst of his trials.
2. His prayer.
(1) As regards his enemies. “Let them be confounded and consumed that are adversaries to my soul, let them be covered with reproach and dishonour that seek my hurt.” Musculus: “His desire is, that they may be confounded and fail, that they may be covered with disgrace and shame. He seeks nothing beyond the frustration of their attempts, that they may begin to be ashamed, and have no cause for boasting that they came off victorious.” Caryl: “Shame ariseth from utter disappointments. If hope deferred causeth shame, then much more hope destroyed. When a man sees his hopes quite cut off, so that he can no way reach the thing he looked for, shame takes hold of him strongly.” Spurgeon: “How confounded must Pharaoh have been when Israel multiplied, despite his endeavours to exterminate the race; and how consumed with rage must the scribes and Pharisees have become when they saw the Gospel spreading from land to land by the very means which they used for its destruction.” Satan and all the enemies of the good shall be thus confounded. Their designs shall be utterly defeated, &c.
(2) As regards himself. He seeks for (α) Deliverance from his enemies. “Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.” He prays to be rescued from the strong grip of his wicked foes. (β) The continued presence and help of God. “Cast me not off in the time of old age; forsake me not when my strength faileth.… O God, be not far from me; O my God, make haste for my help.” The kindness and faithfulness of God to the Psalmist in youth and maturity encourage him to seek His presence and aid in the time of old age and failing strength. “He is a Master that is not wont to cast off old servants.” David feels that if God be near unto him all will be well with him. “Nearness to God is our conscious security. A child in the dark is comforted by grasping its father’s hand.”
CONCLUSION.—
1. Let the young learn the importance of early piety. It is the best preparation for the trials of declining years.
2. Let the aged, with failing faculties and growing infirmities, seek help and comfort in God. “Hearken unto me, O house of Jacob, and all ye the remnant of the house of Israel; ye that have been borne by Me from the birth, that have been carried from the womb: And even to your old age, I am the same; and even to grey hairs, I will carry you. I have made, and I will bear; I will carry, and will deliver you.”
THE AGED SAINT AND HIS GOD
(Psa_71:7.)
Consider—
I. What the Psalmist said of himself. “I am as a wonder unto many.” He was led to say this from the review which he had taken of his own history. The history of David was singular. He had been raised from being a shepherd to be the king of Israel. The deliverances which had been wrought for him showed that the hand of God had been with him. And in his old age, having reigned over the people for many years, in reviewing his life, he said, “I am as a wonder unto many.”
1. It is proper to review past experiences.
(1) As to the methods of grace. Every good man is the subject of grace, and has been preserved in his course by supplies of grace; and it is proper for him to review what God has done for him.
(2) As to the conduct of Providence. This is proper in every stage of life, but especially in old age. Reflect upon the many blessings which a kind Providence has bestowed, the many deliverances which you have experienced, &c.
2. It is profitable to review past experiences.
(1) It produces humility, because of the little improvement we have made, &c.
(2) It inspires gratitude, because of many mercies, many kind interpositions of Providence, &c. See Gen_32:10; 2Sa_7:18.
(3) It encourages us to trust in God. Reflecting upon the past had this effect upon David, as we see in this Psalm (Psa_71:1; Psa_71:14-24).
II. What the Psalmist said of his God. “Thou art my strong refuge.”
1. The manner in which David speaks of God. “Thou art my strong refuge.”
(1) If we think of the perfections of God we shall see that we may view Him as a “strong refuge.” His power is almighty; His wisdom is infinite, to guide, &c. He is always present, faithful, unchangeable, &c.
(2) His people in all ages have found him to be their “strong refuge.”
2. In all circumstances His people may make Him their refuge.
(1) In troubles. These are different in their kind with different persons. Some have poverty, others losses, others family trials, others bereavements, others unfaithful friends, &c. But there is no trouble but the believer may bring it to his God.
(2) In spiritual trials, e.g., wounded conscience, Satanic temptations, painful conflicts, &c.
(3) In old age. The increasing infirmities of old age, the loss of many friends who cheered and strengthened us in former years, the certainty that the days of labour and usefulness are drawing to a close, render it of the greatest importance to have God for our refuge.
(4) In death itself. When the powers of nature fail, when the last enemy comes, God will be the refuge of His people. “Precious in the sight of the Lord is the death of His saints.”
CONCLUSION.—
1. How important to live so as to enjoy the privilege of having God for a refuge! If we are walking in the way of holiness we shall enjoy this privilege.
2. To enjoy this privilege we must exercise faith. In the trials of life the promises of God are a source of encouragement and comfort, but we can enjoy the consolation which they afford only by faith.
3. How great is the importance of true religion! If we neglect religion we shall have our trials, but we shall have no adequate refuge. Seek an interest in Christ, and the Lord will be your God.—Abridged from an unpublished MS.
THE CRY OF THE AGED
(Psa_71:9.)
This is the cry of trembling, tottering age to man, as well as to God. Among the very saddest of human experiences is the decay which is the harbinger of death. Decay is the first bitterness of death. I believe that, at last, in the act of dying the bitterness of death is already past. There is a great physical preparation for dying, when the moment has at length come. The worn-out body, weary with its long struggle, sinks at last into the arms of death without a tremor; it is tired, it longs to be at rest. It is the long struggle of the vital power, while its vigour is still capable of the effort, which is so hard to endure, so sad to behold. The strong man worsted, but yielding slowly, and fighting every inch against the sure, inevitable progress of decay. The eye daily a little dimmer, the limbs a little feebler, &c.… It is a dark, sad theme, the sufferings and miseries of the long decline. That God should suffer it must have deep reasons.… Consider—
I. The phenomena of human decay. “The outer man decayeth.” At both ends of life man is the most helpless and the weakest of the creatures. For nearly one-third of his pilgrimage, law and fact hold man to be an infant, dependent on elders, that is, cast upon the care and guidance of his fellows; and if he lives out his span, and fulfils the natural course, he is certain of years of the same dependence before his death. With this grand difference, that the great moving ing principle of the one ministry is memory, the inspiration of the other is hope. The aged have memory chiefly to look to, the young have hope. Among the finer spirits, the men and women of high culture and Christian feeling, there is a beautiful sacredness about the hoary head which wins for it abundant care and honour; but alas! for the old and weary among the great mass of mankind.… Take infirmity in its best condition, where it is regarded most reverently and handled, most tenderly, and there is a very sad side to it. How much more when the surroundings are hard and selfish, and the poor worn-out pilgrim is made to see very plainly that his life is a burden to those for whose nurture the strength of it was spent; and that declining strength will be but the signal for new hardships, insults, and wrongs. When circumstance is all that is happy, the thing remains—the most painful of spectacles, the most bitter of experiences—the strong frame grown weak as an infant’s, and dropping piecemeal to dust. The brain that was once regal in power wandering wearily after lost thoughts, and failing to grasp them, looking forth from perplexed and bewildered eyes with that look which is so hard to meet without tears—the look of a mind conscious that it is losing the power to hold its own. The lips babbling idle, incoherent words, the hands groping vaguely after familiar objects, the limbs bending beneath the weight of the shrivelled form whose lusty manhood they bore so joyously about its work. The eyes growing dim, as though a thick veil were dropped over the creation; the cheerful and courageous spirit querulous and suspicious; all the noble moral qualities, the self-denial, the wisdom, the tenderness, the courage, the hope, that rendered in their prime such noble ministry to others, seeming to share the body’s decay, and passing slowly under utter eclipse. The mind, the soul, to the eye dying with the body, becoming puling, feeble, fretful as a child’s. It is “a sair sight” to those who have to watch it, a bitter experience to those who have to pass through it.
II. The reasons of this law of physical decay as far as we can explore it. Why should such a law reign in a world which is under the wise rule of a merciful and loving God?
1. To drive home the lessons which God is ever seeking to teach us about sin. Death as it reigns on earth is not translation—the calm passage of a spirit from an inferior to a superior sphere. Nor is it intended to look like translation. It is a curse which sin has inflicted on the world. It is the devil’s work, not God’s. Death, as we know it now, though it is God’s judgment, is the cursed work of evil. And God intends that it shall look like it. There is no hiding of any of its black features. Sin is corruption of the spirit, paralysis of every faculty of the being. God shows us the corruption, the paralysis of force, in the phenomena of bodily decay. It is God’s solemn sermon upon sin. What you see the devil do for a body, that believe the devil is doing for a soul.
2. To develop the noblest qualities of the human spirit by the ministries which sickness, suffering, and decay call forth. Abolish suffering and decay God will not. He maintains it while this sinful world endures, as His strong witness against sin. But he seeks to make it the occasion of a higher, richer blessing than would be found even in its abolition. The stern law grows beautiful as it calls forth tender and unselfish ministry. There is something higher and more blessed than not to suffer. It is to suffer surrounded by exquisite ministries of love.… God has made us so weak in birth and in death, because we have men and women and not beasts around us. And it is in caring for the helpless, nursing the weak, tending the sick, and bearing the burdens of the sad, that men and women are to grow like God.
3. That He may strengthen faith and hope in immortality. Death is terrible that life may be beautiful. The destroyer is suffered to ravage that the deliverer may be welcomed and blessed. God’s judgment is not unto death, but unto life. But it is always through the judgment, and not by escaping it or turning it aside, that He saves. So through death the great Captain of deliverance destroyed death.… The long weary decay of age, the declining strength of which the Psalmist speaks so touchingly, has but one alleviation, the tender, devoted ministry of our loved ones; it has but one consolation, the hope of immortality. As we watch it, as we suffer it, that hope becomes the soul’s sheet anchor. When death wears his ghastliest dress of terror, we cling but the more closely to Him who has taught us to triumph—yea, to exult over death. Don’t moan like a trembling dove when death has his grip on you, after Hezekiah’s fashion. Lift up your voice and sing a pæan like Paul inspired by Christ. “For which cause we faint not; but though our natural man perish,” &c. (2Co_4:16 to 2Co_5:4.)
III. The duties which spring out of the facts and considerations on which we have dwelt.
1. The tender care of the old and grey-headed. God commits them to our ministry. He makes us responsible for their charge. If we will not joyfully bear that burden, it is His counsel, His charge, His gift which we despise.… There is nothing so noble, nothing so beautiful, as the ministry of vigour to weakness, health to sickness, growth to decay, youth to age. There is nothing that God marks more earnestly, nothing that will bear richer fruit in heaven. Let the plea of grey hairs be all-powerful. Bear brightly the mistrust, the fretfulness, the dulness. Let the whisper of the aged lips, and the sign of the aged hand, be like royal commands to you.
2. Let us press home on the hearts of the aged with double earnestness the Gospel which brings to light life and immortality. Blot out that Gospel, and it is all pure agony and misery. Life is a curse, death is a curse, all is a curse; and there is no hope. “But now is Christ risen from the dead,” &c. (1Co_15:20-22; 1Co_15:55-57; 2Co_4:17).—J. Baldwin Brown, B.A. Abridged from “The Christian World Pulpit.”
THE TRIUMPHANT FAITH OF AN AGED SAINT
(Psa_71:14-24)
The tone of the Psalm changes remarkably. For despondency and fear we have cheerfulness and hope; and the hymn closes with an outburst of exultant praise. Consider—
I. The prayer of faith. (Psa_71:17-18.) Notice—
1. The blessing sought in the prayer. “Now also when I am old and grey-headed, O God, forsake me not.” Margin—“Unto old age and grey hairs.” A correct rendering is—“And even to old age and grey hairs, O God, forsake me not.” The Psalmist seeks that the gracious and helpful presence of God should be continued unto him, to the very close of a long life.
2. The ground from which the prayer rises. “O God, Thou hast taught me from my youth; and hitherto have I declared Thy wondrous works.” In his prayer the Psalmist is encouraged by
(1) God’s doings for him in the past. From his youth God had instructed and guided him.
(2) His celebration of those doings. He had made known to others the wondrous doings of God on his behalf.
3. The reason by which the prayer is urged. “Forsake me not, until I have showed Thy strength unto this generation, and Thy power to every one that is to come.” Margin—“Thine arm.” “The arm of the Lord is the symbol of His executive power and works. (Comp. Isa_52:10; Isa_53:1; Eze_4:7.) The generation that has come up in the place of his own generation, which is passing away, first comes before his mind, and then his vision deepens and widens, taking in all the coming generations to whom he would publish the mighty deeds of God.” He sought for the continuance of the Divine presence and help that he might still be able to edify his fellow-men and honour his God. (See these verses more fully treated in two sketches given below.)
II. The anticipation of faith. The Psalmist confidently looks forward to—
1. Complete deliverance from severe trials. “Thou which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.” Conant: “Thou, who hast made us see troubles great and sore, wilt again revive us, and from the abysses of the earth wilt bring us up again.” Notice—
(1) The best of men may suffer severest trials. The Psalmist represents himself and others as dead and buried, or sinking in the deep abysses of the earth. Their troubles seemed overwhelming and ruinous.
(2) Good men in their trials must recognise the hand of God. He had caused them to see those great and sore trials. No trial can befal us without His permission.
(3) Good men in their trials may cherish an assurance of deliverance. He is able to bring even the dead to life, and to raise from the deepest and most dreadful abyss all who call upon Him. He will not forsake those who trust in Him. The trouble of the good shall pass away like clouds, and leave their heavens serene and beautiful.
2. The realisation of the Divine exaltation and comfort. “Thou shalt increase my greatness, and comfort me on every side.” Hengstenberg: “And shalt turn Thyself and comfort me.” This is more than complete deliverance from trial. It is the assurance that through trial the people of God rise to greater elevation and joy. “Sometimes God makes His people’s troubles contribute to the increase of their greatness, and their sun shines the brighter for having been under a cloud.” Through much tribulation lies the path of the good to greatness and glory. We must bear the bitter suffering and fight the stern battle; and, by the blessing of God, the struggle and pain shall contribute to our strength and joy. God will “make us glad according to the days wherein He has afflicted us, and the years wherein we have seen evil.” Such was the confident anticipation of the Psalmist.
III. The resolution of faith. David declares His purpose—
1. To continually hope in God. “But I will hope continually.” “Hope,” says Dr. Punshon, “is a marvellous inspiration, which every heart confesses in some season of extremest peril. It can put nerve into the languid, and fleetness into the feet of exhaustion. Let the slim and feathery palm-grove be dimly descried, though ever so remotely, and the caravan will on, spite of the fatigue of the traveller and the simoom’s blinding, to where, by the fringy rootlets, the desert waters flow. Let there glimmer one star through the murky waste of night, and though the spars be shattered, and the sails be riven, and the hurricane howls for its prey, the brave sailor will be lashed to the helm, and see already, through the tempest’s breaking, calm waters and a spotless sky. Oh! who is there, however hapless his lot or forlorn his surroundings, who is beyond the influence of this choicest of earth’s comforters—this faithful friend which survives the flight of riches, and the wreck of reputation, and break of health, and even the loss of dear and cherished friends?” The Psalmist resolved that, however painful his circumstances and condition, and whatever the number and power and malice of his enemies, he would hope in God. While God lives, His people have every encouragement to hope in Him.
2. To continually praise God. Notice—
(1) The object of the Psalmist’s praise. “I will praise Thee, O my God—Thou Holy One of Israel.” Here are four points—(α) The personality of God. “Thee, O my God.” (β) The unity of God. “One.” “The Lord our God is one Lord.” (γ) The perfection of God. “Thou holy One.” Holiness in man has been well defined as “the symmetry of the soul;” and by holiness as attributed to God we understand the summation of His perfections. (δ) The relation of God to His people. “O my God, Thou Holy One of Israel.” He is in covenant relations with His people. All who trust in Him are interested in Him and related to Him.
(2) The subjects of His praise. These are (α) The mighty deeds of God. “I will go in the strength of the Lord God.” Conant: “I will come with the mighty deeds of the Lord Jehovah.” Hengstenberg: “I will come with the deeds of the Lord.” Alexander: “The common version—‘I will go in the strength of the Lord God,’ is at variance with the usage both of the verb and noun, as the former does not mean to go absolutely, but either to enter or to come to a particular place, expressed or understood. The ellipsis here may be supplied from Psa_5:7; Psa_66:13, in both which places the same verb denotes the act of coming to God’s house for the purpose of solemn praise, and in the second passage cited is followed by the same preposition, ‘I will come into Thy house with burnt offerings,’ i.e., I will bring them thither. This sense agrees with the vow to praise God in the two preceding verses, and with the promise of commemoration in the other clause of the verse. It also enables us to give the noun its usual sense of God’s exploits or mighty deeds” (see Psa_106:2, and Deu_3:24). God had done great things for the poet and the people, he was confidently anticipating that He would still achieve mighty and glorious deeds for them, and he resolves to publicly and thankfully celebrate these exploits. (β) The righteousness of God. “My mouth shall show forth Thy righteousness.… I will make mention of Thy righteousness, of Thine only.” He speaks of the righteousness of God’s doings. His deeds were as just as they were mighty, as equitable as they were wonderful. The Psalmist resolves to praise the righteousness only of God: not his own righteousness, or strength, or skill, but the perfect righteousness of the Lord his God. (γ) The salvation of God. “My mouth shall show forth Thy salvation all the day; for I know not the numbers.” God’s great might is exerted for the salvation of His people. His saving acts are innumerable. (Comp. Psa_40:5.) “God’s righteousness and His salvation are here joined together; let no man think to put them asunder, or expect salvation without righteousness.” This is an inexhaustible theme of praise to the godly man. (δ) The faithfulness of God. “I will praise Thee, even Thy truth, O my God.” By the “truth” we understand especially the truth of the Divine promises. “He is faithful that promised.” Such are the high and fruitful topics which the poet resolved to celebrate.
(3) The reason of his praise. This is to a great extent contained in the object and subjects of his praise. He who is mighty, righteous, faithful, and holy, and who works for the salvation and exaltation and joy of his people, is worthy of all praise. But the Psalmist praises God because He delivers him from sore distresses, and from the enemies who sought to kill him. Faith enables him to realise his salvation as though it were already wrought out for him. “For they are confounded, for they are brought unto shame, that seek my hurt.” To the poet this is so certain that he speaks of it as a thing already accomplished. He praises God for it. His praise is the expression of his gratitude.
(4) The manner of his praise. He resolves to praise God. (α) Publicly (Psa_71:16). “I will come” into Thy house “with the mighty deeds of the Lord Jehovah; I will make mention,” &c. In the public congregation the Psalmist would thankfully recount the glorious deeds of God, and celebrate His praise. (β) Songfully. “Unto Thee will I sing.” (See remarks on Psa_59:16.) (γ) With instrumental accompaniment. “I will praise Thee with the psaltery; unto Thee will I sing with the harp.” (See remarks on Psa_57:8.)
(5) The spirit of his praise. “My lips shall greatly rejoice when I sing unto Thee; and my soul, which Thou hast redeemed.” His praise was not formal and cold, but warm and hearty; not merely with his “lips,” but also with his “soul.” His spirit was exultant. To him worship was an inspiration and joy.
(6) The continuousness of his praise. “My month shall show forth Thy righteousness and Thy salvation all the day.… My tongue also shall talk of Thy righteousness all the day long.” True praise is not an occasional act, but an abiding habitude; not the service of the lips, but the spirit of the life. He worships God truly who worships Him constantly.
CONCLUSION.—How wonderful and divine is the power of true godliness! It enables man to triumph over the infirmities of declining years, the sharp sorrows of life, and the bitter persecutions of mighty and malignant foes. It makes man victorious in the very midst of his enemies. It lifts him in spirit above the storm and the clouds into serene and sunny regions. The true Christian surveying the most adverse circumstances and the most hostile forces can shout in triumph, “in all these things we are more than conquerors.” Is this spirit—this trustful, victorious, Divine spirit—ours!
AN OLD MAN’S RETROSPECT
(Psa_71:17-18.)
I. The Psalmist’s scholarship. David was an instructed believer, and more of the kind are needed. Converted people should be learners. Some seem to jump into salvation on a sudden; but they who have not first learned should have the sense not to teach. Ritualism and scepticism would not have spread had there been a wider diffusion of knowledge, for error and ignorance go hand in hand. David went to school from his youth; he was mighty in the Scriptures as they then existed. Let us, then, read our Bibles. In the old days, there was nothing the Romanists so much dreaded as the Catechism. Then let the experienced be teachers of others. As regarded David, the Lord taught him; he was taught by the prophets, and also by Providence. He learned lessons in the camp and in the world. It is a blessed thing when God is our teacher, and His school-room is large enough for all. Further, David began early. It is necessary to be taught early; for the sooner we come to Christ, the less we have to unlearn. We grow like early planted trees, and have none of those horrid remembrances which are a cross to many who are reclaimed late in life. Hence the young promote their own happiness by entering the Church early to grow up in it. If they would preserve a bright eye and an elastic step, they must cleave to Christ in youth.
II. The Believer’s occupation. David’s occupation was to declare God’s works. This was the kernel; all else was but the shell. Some appear scarcely to think of this—the duty of acquainting others with the blessings they themselves have found. Is there such a thing as a secret Christian? Who knows of one? “I do!” you say. Well, the fact that you know him is a proof that he is not a secret Christian. Are such deserters, or are they merely persons of retiring habits? That soldier was of retiring habits who ran away from the field on the day of battle. David, however, proclaimed God’s works. Let us have a theology full of God and not of man. This is the grandest theme one can take up, and it was the Psalmist’s theme. Let them keep to the atonement and all the blessed doctrines of grace. Bring out the old, well-tried guns now that such enemies as Ritualism and Popery confronted them. Note, further, that David’s style was commendable. He spoke positively, and his object was to win sinners. What are we doing? All should do something; no man should keep his gift to himself; we must not play at being Christians. It is a poor, miserable thing to be half-and-half. Some can sit in a pew-corner, and when they have heard a good sermon they say, “Bless the Lord!” or they are passengers in the gospel coach who can do no more than find fault with the horses, coachman, guard, and all about them.
III. David’s prayer. “Forsake me not.” Is it not remarkable that so many of the people mentioned in the Bible as having fallen into sin are old people? Experienced coachmen tell us that the homes are more likely to fall at the bottom of a hill than anywhere else. Old age may be over-confident, or it may be harassed by many fears. They have need of sustaining grace to the last; and, on the other hand, God never forsakes His old servants.
IV. David’s wish. He desired to bear one more testimony to his God. The aged and the weak show forth God’s strength, and they are often the best “evidences” of the truth of religion.—C. H. Spurgeon. From Twelve Realistic Sketches.
COMPARATIVE BLESSEDNESS OF THE CHRISTIAN’S OLD AGE
(Psa_71:18.)
“Now also when I am old and grey-headed, O God, forsake me not.”
Though sin is often anticipated with pleasure, it is never remembered but with self-reproach. Though duty is often looked forward to with trembling, it is never looked back upon as performed but with emotions of gladness. The memory of a life spent in wickedness is a garner of evil, ever pouring out its hoard of bitterness on the soul, and yet ever full; while that of a life devoted to the service of God is a treasure of bliss, as abundant as the wants of the soul, and as enduring as its immortality. If this be true—
I. The aged Christian must be happy in the contemplation of his past conduct and influence. While there is here and there a page of sorrow in his history, it is contemplated, as a whole, with gladness. It contains the record of long years of allegiance and service, rendered in the spirit of obedience and love to his ever loved and glorious Master; of many an earnest conflict with temptation, and of many a victory won, through grace, over its utmost power. It contains the record of many a purpose which had its origin in a love that embraced both God and man; of many a scheme of usefulness, &c. Happy the man who, from amid the feebleness of declining years, may look back over the pathway of such a history, and recognise it as his own!
II. He is happy in the contemplation of the blessings which have marked his history. The kindness of his Heavenly Father has not only strewn his path with rich gifts of grace and providence, but so constituted him, that every present blessing sends forward its light and joy to the end of his being. If a peculiar bliss is mine to-day, it is mine not to-day alone, but so long as the memory of to-day shall endure. The thoughts of the Christian in his old age are often sent back over the pathway of his life, and made to mark the points at which Heaven’s gifts were most abundant and rich.… How striking, when contrasted with the experience of the aged sinner, appears the blessedness of the Christian, as, from amid the infirmities of his old age, he looks back upon the blessings included in his experience of the past!
III. He is happy in the contemplation of his life’s history, because of the lessons it has served to teach. Life is a school, and experience a teacher. The Christian whose presence in this school has been continued during a long course of years, cannot but be indebted to its teacher for rich stores of truth and wisdom.
IV. The aged disciple is happy in the continued possession of his life’s chief good. Not so is it with the man whom the grey hairs and the tottering steps of age find still in his sins. He has outlived even the meagre enjoyments embraced in the experience of the worldling.… The aged disciple of Jesus has not thus survived his life’s chief good. That which was years ago chosen as the chief portion of his soul is still the light and joy of his being. Though his hold on earthly pleasures was long ago relinquished, those connected with the smiles of a Saviour’s countenance, and the experience of a Saviour’s love, are his in the fullest measure. Who, then, would not desire the old age of the Christian?
V. The aged disciple is happy in the near prospect of realising his life’s brightest hopes. In this respect also his experience is very different from that of the aged transgressor. He who has pursued the pathway of sin until he stands with the white locks, wrinkled features, and bowed form of an old man on the brink of the grave, has survived the death of all his hopes.… Turn your thoughts now to the aged follower of the Lamb. The present, instead of being the darkest and saddest period in his history, is the brightest and happiest. He is weary with his long journeying, but happy in the thought that the next tottering step may introduce him to a house not made with hands, eternal in the heavens. Verily the old age of the Christian, marked by infirmity and weakness though it be, is a bright and happy period in his history. “When I am old and grey-headed, O God, forsake me not.”
Aged disciple of Jesus! you have reason for the profoundest gratitude that yours is the old age of the Christian!—Jesse Guernsey. Abridged from The Preacher’s Treasury.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The character of David.
Psa 71:16
The character of David.
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The great master-key to David’s character is to be found in the text and other similar expressions in his psalms. He was eminently a godly man. On God his affections were centred, his hopes depended, his soul waited. This was the rule of his life. The grievous and dark exceptions to its practice cannot of course be for a moment denied or palliated. David’s sins were as much sins to him as they are sins to us.
I. Let us then judge him by the rules which we apply to other men. And what do we find? His course begins as a shepherd-boy on the rocky hills of Bethlehem. Whether we suppose the twenty-third Psalm to have been composed during the pastoral employments of his youth, or from recollection of them in afterlife, either supposition will equally show what was the bent of his mind while thus employed. Beautiful strains like these do not spring in after-years from the recollection of time passed in thoughts alien to them, but then only when the impressions of memory conveyed the sentiments as well as the scenes. Israel’s God was to him a living reality, not a God in books, nor in legends, nor in ordinances merely, but a God at hand—in his thoughts, in his slumbers, in his solitudes, with him evermore. He "set the Lord always before him; He was at his right hand, that he should not be moved."
II. Nor is there any reason to suppose that such feelings and such cleaving to God ever ceased to characterise the main current of David’s life; that as a man he was not found walking in God’s ways, as a king not ruling his people prudently, with all his power, by help from God and as responsible to Him. This rendering of himself up to God is the point for which Scripture puts him forth as an example, this continual regarding God’s law and God’s ways as the rule of his life.
III. The one point of David’s character which distinguished him as a youth and as a king distinguished him also as a penitent. He goes up at once to God: "Against Thee, Thee only, have I sinned, and done this evil in Thy sight."
IV. We have in David an example of an eminently godly man and good king, coupled with a very solemn warning that the best of men have a corrupt and sinful nature and are liable at any time to fall from grace if they forget God.
H. Alford, Quebec Chapel Sermons, vol. ii., p. 60.
Psa 71:16
Observe the two thoughts which compose this sentence. (1) "I will go"—the language of active, frequent, glad progression; (2) but no less, balancing it and justifying it, in all modesty and holy caution, turning rashness into courage, and sanctifying the fire of an impulsive nature, "I will go in the strength of the Lord God."
I. It is of the first importance that we should understand what is meant by "the strength of the Lord God." In Himself His strength is in the clouds, and the strength of the hills is His also. He is infinite in power, and His strength from everlasting. (1) But the going forth of His strength is His arm. The arm of God is the Lord Jesus Christ. Therefore the "strength of the Lord God" to man is Christ, and to "go in the strength of the Lord God" is only, in other language, to walk in Christ. The strength of man is union with Christ. In Him the weakest, according to his capacity, becomes a partaker of the omnipotence of God.
II. Subordinate to this union with Christ, and included in it, are other elements which compose "the strength of the Lord God." (1) There is an exceeding strength in the simple feeling of being at peace with God. That man has a giant’s strength who, holding his soul secure, goes in the composure of his confidence, and is therefore at leisure for every providence that meets him. (2) The presence of God is strength. (3) The promises are strength. (4) There is strength in knowing that you travel on to a large result, and that victory at last is inevitable. The sense of a fated life is indomitable; it may be abused, but it is God’s truth, and truth is strength. "Blessed is the man whose strength is in Him."
J. Vaughan, Fifty Sermons, 7th series, p. 215.
References: Psa 71:16.—W. Brock, Christian World Pulpit, vol. ii., p. 209; J. R. Macduff, Communion Memories, p. 212. Psa 71:17, Psa 71:18.—Spurgeon, Sermons, vol. xxi., No. 1256. Psa 71:20.—A. F. Barfield, Christian World Pulpit, vol. iv., p. 406. Psa 72:3.—H. Macmillan, Two Worlds are Ours, p. 133. Psa 72:4.—S. A. Tipple, Christian World Pulpit, vol. xxviii., p. 65.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The Revival of Israel.
The Revival of Israel.
The third psalm of this series is plainly, in accordance with its place, a resurrection psalm. Israel is seen -although anticipatively -renewing her youth. God is glorified in one who has been of old His witness, and who now witnesses for Him in self-abasement, in the old age that is upon her, but in which she finds Jehovah’s strength and righteousness her sole confidence and boast. The psalm is almost throughout a prayer, but which turns in the end into joyful assurance and praise.
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1. The first section is a simple appeal to God as the confidence of faith, the one sufficiency. As an introduction it gives us, as very commonly, the theme, which the rest of the psalm expands and illustrates. Faith is the expression of self-renunciation, which as such leaves God Himself in what He is, to be its all, and thus occupied with Him without distraction, its plea is founded on His very nature. It is a safe argument, if a true one: "I have put my trust in Thee, let me not be put to confusion." And thus God’s righteousness can be pleaded by a sinner, the Cross of Christ being the full declaration and justification of this. The psalmist, divinely taught, goes to the full extent of this, claiming God as his rock-dwelling, to which he can resort whatever the danger. And His word assures him -the prophecies of God concerning Israel? -that He has given commandment to save him: "for Thou," he repeats, "art my cleft of the rock and my fortress."
But Israel is in the sore trial of the last days, and the hand of the wicked one presses sorely upon them. He can only repeat that the Lord Jehovah -the immutable One, supreme over all opposing force, is his hope and his confidence "from his youth."
This last expression in its application to Israel, is an interesting one, reminding us, as it does, of that "remnant according to the election of grace" which has always been among the people, and which is a proof advanced by the apostle, that even now God has not "cast them away." At the time these psalms carry us on to, the Christian dispensation being over, these which are the true "brethren" of the King born in Bethlehem, "will return," according, to Micah’s prediction (Mic 5:2-3), "to the children of Israel," -to take their place upon the ground of God’s promises to her. This voice of theirs now, then, as heard in the psalm, connecting itself with the long line of faith from the beginning, is itself a witness of God’s returning favor to her. Israel is awaking from her sleep of centuries: the resurrection of the nation is begun.
2. Accordingly we find now, in mystical expression, what God has been to His people from the beginning, from their birth as a nation; brought through the various and chequered history in which they have been in so many ways "a wonder to many:" amid all their perils from without and from within, the Lord having shown Himself their "strong refuge." Their preservation is indeed today the standing miracle of history, and a testimony to God, spite of (nay, in) their very unbelief. Now they are openly to glorify Him: My mouth shall be filled with Thy praise, -with Thy glory all the day."
Yet as in the mystery of spiritual things, the soul which is awaking from the sleep of death, awakes to realize the "body of death" which clings to it, so the remnant brought to God in those days will find themselves amid the national decay which might well be the signs of speedy dissolution. It is the time of old age, and strength has failed: the spiritual life is well nigh departed. As the ravens watch the expiring struggles of their anticipated prey, their enemies congregate and consult together. "God has forsaken him" is a verdict that looks so like the truth as to be agony to the soul that seeks Him. Such agonies are often to men the birth-throes of a new life; and so will Israel find it in her day.
3. A grand thing it is when, in the dissolution of all other things, God is found to be the one necessity of the soul. We can reason this out at any time; but to have got it in experience is quite another matter. Thus come to us those days of famine, which may by no means be openly that. The food may be there that does not feed us; the sun may shine as of old, but it does not warm us: the change is in ourselves. Everything seems unreal, but It is the real into which we ate entering, and which is only demonstrating for us the unrealities in which we have lived. No man that knows not God has hold of reality; and it is the mercy of God when we wake up to the truth that the possession of God is the possession of what is real, and, in a true sense, of all that is real.
Israel has been, for long, according to Hosea’s prophecy, "without a sacrifice, and without an ephod," ignorant of the better sacrifice that has come, and unable to present the prescribed offerings of their law; and when, with some dawning light among them; they begin to seek approach to God according to the old ritual, Satan will make his last and decisive attack to turn them away from Him to whom the Spirit of God would lead them on. "Another," a false Christ, "will come in his own name," as our Lord predicted, and "him they will receive." Cast out of the land, and with the abomination of desolation in their holy place, the remnant of true-hearted ones may indeed be tempted to think that God has forsaken them." It is a crisis in their history for which, as we know, the Lord has specially provided in that discourse after His own decisive rejection, when their house had now to be "left unto them desolate." And may it not be that just by all this their hearts may be wrought upon and led back to Him whose sheltering wing would (how often!) have been stretched over them; but they "would not."
"Upon the wing of abominations," according to the literal translation of Dan 9:27, "the desolator" comes! How affecting the contrast! As the desolation follows in answer to the idolatrous challenge from Israel’s holy place, will not hearts be opened to respond more intelligently to the love that seeks them? will it not be like the look which awakened Peter to the outgushing of repenting sorrow for having denied His Lord?
Then will the cry go forth indeed, "O God, be not far from me!" and that in intimate connection with the cry against those "adversaries to their soul" that are covering the land. But where faith is begun, the tug upon the heart-strings tunes them to music; and it is not at all incomprehensible, that speedy reassurance: "But for me, I will hope continually, and will praise Thee more and more." Can we not understand, too, as the fruit of this exercise, -perhaps, as a sorrow deeper than their own has been gaining upon them -that return to what, in the first section, we have spoken of as so much the theme of the psalm: "My mouth shall tell of Thy righteousness, and of Thy salvation, all the day: for I know not how to reckon it"
4. Thus they are ushered into the place of blessing: so simple as it is, after all! Just the creature place, from which man departed at the first, seeking to be as God, and thus coming into independence of God: now to take up again dependence, and with the confession of the infinite sin of departure, -the need of salvation already owned.
Now then the place of strength is found, but Whose strength? How significantly do those titles come in again, found in the first section with such thoughts as these, but still more closely and more triumphantly joined together: I will go in the
might of the LORD JEHOVAH; I will make mention of Thy righteousness, of THINE ALONE." Yes, the refreshing stream runs low, but oh, the refreshment! The creature place and the creature privilege are never disjoined. If the creature is for God, God is for the creature: and which is it that finds the blessing here?
Intensely interesting, too, is it to find that now they begin to understand how God has been teaching them from the beginning: "Jehovah, Thou hast taught me from my youth:" and they enter into His purpose through them to declare His own marvelous works. It is now that they are beginning intelligently to fulfill this. His witnesses they have ever been in fact, but now in integrity and uprightness they are this.
Still, and because of this, the consciousness of feebleness and decay is with them; and they cry to God as alone their ability to fulfill what is in their heart. And this is no less than to be the witness of God’s power to all succeeding generations. This they will assuredly be. Sustained in perpetual strength by this same power, they will be henceforth on earth His living testimony. Age and decay gone, they will abide as in resurrection strength and beauty. The stump of the cut-down tree shall send forth fresh shoots, the holy seed being the sap of it. "Israel shall bud and blossom; and fill the face of the earth with fruit."
5. Israel is now with God. The language of prayer is changed for that of praise and confident expectation. "Thy righteousness, O God, reacheth to the height, who hast done great things: O God, who is like unto Thee?" Who indeed? And yet that simple truth, surely and wholeheartedly believed, is the end of all evil, the assurance of all blessing to every soul that receives it. It is the fall overcome, the tempter’s suggestion vanquished, -"ye shall be as God," -the restlessness of man’s will at an end; sabbatic rest and peace have come where and as far as this is realized. Israel here strikes the key-note of the world’s praise.
The full salvation of the people is involved in this. The same hand that humbled will now exalt, and "he that humbleth himself shall be exalted." The full truth of the past condition is owned: the nation is quickened and brought up from the depths of the earth -from its living tomb. Nor is this enough for the plenteous grace of God: "Thou shalt increase my greatness, and comfort me on every side."
6. The triumph is now celebrated. It is God’s victory, as we have seen. If it were not that, the whole tone and character of what is here would be lowered immeasurably. Israel has been, however she may have failed in real subjection to God, His witness upon the earth. And if men also have failed in discerning this, Satan, the great adversary, has no less used them according to his knowledge, in his opposition to God’s purpose in them. This strife has gone on through a large part of human history. Now, thank God, the adversaries are overthrown. The rejoicing is not a mere personal or national one, but in the removal of that which has hindered man’s blessing and the glory of God: and these two things are inseparably joined together. Hence the triumph may well be celebrated.
The truth -or faithfulness -of God is the first note of the song; with that accompaniment of stringed instruments, the meaning of which we have in some measure learned. We ought to know, and yet do not, what is the difference between psaltery and harp in this way. If they had been treated as more than curious questions of technical knowledge or antiquarian research, we should no doubt have known. But sheer unbelief has prevailed with us to make the word of God as dull and barren as it first of all concluded it to be; and we have had our reward.
Then, as connected with this truth of God, the soul that God has set free sings aloud to God of this deliverance. Nature, the nations of the earth, as well as Israel, have all their part in this; and if it is not mentioned, it should not need to be. Every reader of Scripture ought to know what is connected with Israel’s redemption -in the strong language of an apostle, the apostle of the Gentiles, "if the casting away of them be the reconciling of the world, what shall the receiving of them be but LIFE FROM THE DEAD?" (Rom 11:15).
For this the ban upon evil must be carried out, and "true and righteous" are the judgments of the Almighty. No weak woman’s wail must mingle with this triumph. Nay, "my tongue shall talk of Thy righteousness all the day long: for they are put to shame, for they are confounded, that sought my hurt."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This Ps. of prayer (Psa_71:1-13) and praise (Psa_71:14-24) was…
This Ps. of prayer (Psa_71:1-13) and praise (Psa_71:14-24) was apparently written by an old man (Psa_71:9, Psa_71:18) and in the time of the exile. Some parts of it are undoubtedly national, but much of it expresses personal experience and desire and faith. It is largely made up of extracts from other Pss., yet it has a unity and a beauty of its own.
1-3. Practically taken from Psa_31:1-3.
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5, 6. See Psa_22:9, Psa_22:10.
7. As a wonder unto many] a striking example of God's mysterious chastisement of His own: see Isa_52:14.;
12. See Isa_22:11; Isa_40:13.
13. See Psa_35:4, Psa_35:26 : cp. also Psa_71:24.
15. I know not the numbers] cp. Psa_40:5.
16. Go in the strength] RV 'come with the mighty acts,' bringing them as the subject of the song.
18. This generation] RV 'the next generation.'
20. For me read 'us' all through this v. (RV). The Psalmist predicts a resurrection of his nation which is, as it were, dead and buried in its exile.
21. Thou shalt increase] RV 'increase thou.' Comfort me on every side] RV 'turn again and comfort me.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 5, 23 (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 71
Psalm 71
Israel’s Song of Hope
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1. Declaration of trust (Psa 71:1-11)
2. Anticipations of faith (Psa 71:12-18)
3. Revival and victory (Psa 71:19-24)
This Psalm, which bears no inscription whatever, gives another prophetic picture of the faith and the anticipations of faith as found in the godly of Israel, when the salvation is about to come out of Zion. They look to Him who is all sufficient to deliver and to save them. The Psalm may well be called Israel’s song of hope. It abounds in many beautiful, refreshing statements, equally precious to us.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 13 Prayer of an Aged Believer for God’s Assistance.
Prayer of an Aged Believer for God’s Assistance.
Prayer for Deliverance
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v. 1. In Thee, O Lord, do I put my trust, resting secure in Jehovah’s care; let me never be put to confusion, to become the laughing-stock of the enemies on account of his trust in Jehovah.
v. 2. Deliver me in Thy righteousness, by which Jehovah keeps the gracious promise made to those who believe in Him, and cause me to escape, granting him freedom from all harm; incline Thine ear unto me, in close and merciful attention, and save me, as his Savior from all temporal and spiritual dangers.
v. 3. Be Thou my strong habitation, literally, "a rock of dwelling," where one may live in the utmost security, whereunto I may continually resort, going there in calm trust whenever the need seems to demand it. Thou hast given commandment to save me, ordaining the salvation of all His believers; for Thou art my Rock and my Fortress, his Tower on the heights, inaccessible to the enemies. Cf Psa 31:1-3.
v. 4. Deliver me, O my God, out of the hand of the wicked, granting him freedom from him who would wickedly oppress him, out of the hand of the unrighteous and cruel man, the one employing injustice and violence in his dealing with others.
v. 5. For Thou Art my Hope, O Lord God, the All-powerful, Jehovah; Thou art my Trust from my youth, the firm foundation of the believer’s confidence during his whole life.
v. 6. By Thee have I been Holden up from the womb, kept and sustained ever since his birth; Thou art He that took me out of my mother’s bowels, protecting him, providing for him, granting him rich benefits throughout his life. My praise shall be continually of Thee, for the experiences of the past were a guarantee for the future.
v. 7. I am as a wonder, a sign of the grace and protection of God, unto many, who find it impossible to believe the marvelous ways of the Lord in keeping His saints: but Thou art my strong Refuge, His almighty power warding off everything that might have brought real disaster to the believer. Cf Psa 22:8-10.
v. 8. Let my mouth be filled with Thy praise and with Thy honor, with statements giving all honor to God alone, all the day.
v. 9. Cast me not off in the time of old age, for the faithfulness and kindness of God in youth and early manhood gives the believer courage to ask for His assistance in the declining years; forsake me not when my strength faileth, when the gradual dwindling of the vigor of maturity heralds the coming of death.
v. 10. For mine enemies speak against me, taking new courage now that the believer has lost his youthful power and energy; and they that lay wait for my soul, eagerly watching for his destruction, take counsel together,
v. 11. saying, God hath forsaken him; persecute and take him, for there is none to deliver him. The enemies of both body and soul make new efforts at the time when old age lays its hand upon the believer, their object being to get the faithful into their power. Therefore his cry must sound forth again and again,
v. 12. O God, be not far from me; O my God, make haste for my help. Cf Psa 22:11; Psa 35:4-26; Psa 38:21-22; Psa 40:13-14. In this way the confident, persistent prayer of the believers, clinging to Him as His dear children, rises to the throne of grace, demanding the fulfillment of the Lord’s promises.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10, 12, 14, 17, 19, 21, 23 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
This psalm is a prayer for help.
In you, Yahweh, I take refuge
Going to Yahweh for protection is spoken of as taking refuge in him. AT: "go to you, Yahweh, for protection" (See: Metaphor)
let me never be put to shame
This can be stated in active form. See how "do not let me be humiliated" is translated in Psalms 25:2. AT: "never let my enemies put me to shame" (See: Active or Passive)
make me safe in your righteousness
Possible meanings are 1) "make me safe because you always do what is right" or 2) "make me safe as I do what you want me to do" (See: Idiom)
turn your ear to me
Here "your ear" refers to God's willingness to hear someone who prays to him. See how this is translated in Psalms 17:6. AT: "pay attention to me" (See: Metonymy)
Be to me a rock for refuge
The psalmist requests that Yahweh make him as safe as he would be if he were hiding in a large rock or cliff where his enemies could not find him. (See: Metaphor)
rock ... rock
These are hills or mountains, not rocks one can hold in one's hand.
you have given a command
"you have commanded your angels"
save me
"keep me safe"
you are my rock and my fortress
The psalmist believes that Yahweh will protect him and make him as safe as if he were hiding on top of a large mountain or inside a man-made fortress. (See: Metaphor)
translationWords
Yahweh
refuge
shame
save
righteous
turn
refuge
command
stronghold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 5, 9, 10, 14, 19, 20, 21, 22 Ps 71 This untitled lament by an aging believer…
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.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.