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Psalm Seventy-one
New King James Version (NKJV)
INTRODUCTION TO PSALM 71
This
psalm is without a title
but is thought to be David's: the Septuagint and
Vulgate Latin versions
and all the Oriental ones
ascribe it to him; and both
the subject and style show it to be his. According to the title of the Syriac
version
it was composed by him when Saul made war against the house of David;
but this is not likely
since it was written by him in his old age
Psalm 71:9; rather
according to Kimchi and Arama
it was penned when he fled from his son Absalom:
there are several things in it which incline to this. The Septuagint and
Vulgate Latin versions call it
"A
Psalm of David
of the sons of Jonadab
and of the first that were carried
captive;'
and
so the Ethiopic and Arabic versions. Apollinarius says the sons of Jonadab
composed it; but without any foundation for it; and the Syriac version is
it
is a prophecy concerning the sufferings and resurrection of the Messiah; and so
Jerom and others interpret it. The literal meaning respecting David seems best
though it may be applied to the church
and to any believer in distress.
Theodoret thinks it was written by David in the person of the captives in
Babylon.
Psalm 71:1 In
You
O Lord
I put my trust; Let me never be put to shame.
YLT
1In Thee
O Jehovah
I have
trusted
Let me not be ashamed to the age.
In thee
O Lord
do I put my trust
.... The Targum is
"in
thy Word;'
See
Gill on Psalm 31:1;
let me never be put to confusion; or "be
ashamed"; see the note as before.
Psalm 71:2 2 Deliver
me in Your righteousness
and cause me to escape; Incline Your ear to me
and
save me.
YLT
2In Thy righteousness Thou
dost deliver me
And dost cause me to escape
Incline unto me Thine ear
and
save me.
Deliver me in thy righteousness
.... By it
or "for
the sake of it"F17בצדקתך
"propter justitiam tuam"
Pagninus
Piscator; so Schmidt. ; See Gill
on Psalm 31:1;
and cause me to escape; present danger
and out
of the hands of enemies
as well as wrath to come
and eternal death; which
nothing but the righteousness of God can deliver from
or cause to escape;
incline thine ear unto me; or "bow it";
See Gill on Psalm 31:2;
and save me; out of all troubles and afflictions
and from wicked and
unreasonable men.
Psalm 71:3 3 Be my strong refuge
To
which I may resort continually; You have given the commandment to save me
For
You are my rock and my fortress.
YLT
3Be to me for a rock -- a
habitation
To go in continually
Thou hast given command to save me
For my
rock and my bulwark [art] Thou.
Be thou my strong habitation
.... This is very
appropiately said
when David was driven out of his dwelling place
and palace
at Jerusalem
by his son
as Kimchi observes. When God's people have no certain
dwelling place
which is sometimes their case
they always find one in the
Lord; particularly in his heart's love; for he that dwelleth in love dwelleth
in God
1 John 4:16; and a
strong habitation he is: wherefore he is called a strong rock
a strong hold
a
strong tower; he is as a wall of fire around his people
a munition of rocks;
his salvation is as walls and bulwarks
and his power as a garrison in which
they are kept. The psalmist adds
whereunto I may continually resort; or "may go into
daily"F18לבוא תמיד
"ut ingrediar jugiter"
Pagninus; so Junius & Tremellius
Piscator.
in times of danger and distress
for safety; the name of the Lord
being a strong tower
whither the righteous run
and are safe
Proverbs 18:10; and
his perfections
his power
faithfulness
lovingkindness
and unchangeableness
being as so many secret chambers
where they may enter into
and hide
themselves
till calamities are over
Psalm 57:1; and
every day indeed for food
for comfort
for refreshment and pleasure
through
communion with him; and God in Christ is always to be come at: Christ is the
way of access and acceptance; and through his blood
sacrifice
and
righteousness
the believer has boldness to enter into the holiest of all
and
go up to the seat of God
the throne of his grace; and even to enter into him
himself
who has been the dwelling place of his people in all generations
Psalm 90:1;
thou hast given commandment to save me; either to the
ministering angels
as Aben Ezra and Kimchi interpret it
comparing it with Psalm 91:11; or
rather to his Son
in the council and covenant of grace and peace; when he
enjoined him the salvation of his people
which he readily agreed to
and with
which David was acquainted
Psalm 40:7; of this
command our Lord speaks
John 10:18; and to
which he was obedient
Philemon 2:8; it
may respect David's salvation from present trouble
and his assurance of it
believing that the Lord had determined it
and by his mighty power would effect
it; see Psalm 44:4;
for thou art my rock and my fortress; see Psalm 18:2.
Psalm 71:4 4 Deliver me
O my God
out
of the hand of the wicked
Out of the hand of the unrighteous and cruel man.
YLT
4O my God
cause me to
escape From the hand of the wicked
From the hand of the perverse and violent.
Deliver me
O my God
out of the hand of the wicked
.... Meaning
Absalom his son
as Arama
who had risen up in rebellion against him; and he
may not only intend him
but all those wicked men that had joined with him: it
was David's mercy he had a covenant God to go to
and could claim his interest
in him
who had power to deliver him
and from whom he might expect it;
out of the hand of the unrighteous and cruel man; or
"leavened"F19חומץ "malitiae
fermento prorsus corrupti"
Michaelis
"secundum"
Gejerum &
Gussetium; so Ainsworth. ; a sour ill natured man; one leavened with malice and
wickedness: perhaps Ahithophel is intended. It may be applied to any wicked
lawless
and tyrannical persecutor of God's people; and particularly to the lawless and
wicked one
the man of sin
the son of perdition
antichrist
2 Thessalonians 2:4.
Psalm 71:5 5 For You are my hope
O
Lord GOD;
You are my trust from my youth.
YLT
5For Thou [art] my hope
O
Lord Jehovah
My trust from my youth.
For thou art my hope
O Lord God
.... The
object
ground
and foundation of it
even of present deliverance
and of
future and eternal salvation;
thou art my trust from
my youth; in whom he trusted in his youthful days
of which there is an
eminent instance in 1 Samuel 17:33.
Psalm 71:6 6 By You I have been upheld
from birth; You are He who took me out of my mother’s womb. My praise shall
be continually of You.
YLT
6By Thee I have been
supported from the womb
From my mother's bowels Thou dost cut me out
In Thee
[is] my praise continually.
By thee have I been holden up from the womb
.... Supported
in being
upheld in life
and sustained with food and raiment
and followed
with the mercies and blessings of life from thence to this present moment;
which the psalmist takes notice of
as he does of what goes before and follows
after
to encourage his faith and hope in God as to present deliverance;
thou art he that took me out of my mother's bowels; See Gill on Psalm 22:9; the
Syriac version is
"thou art my hope from my mother's bowels"; the
Arabic version
"thou art my helper"; and the Septuagint and Vulgate
Latin versions
"thou art my protector"; the word is only used here
and in Psalm 90:10; and is
there rendered "cut off"; the Lord was
as it were
his "cutter
off"F20נוזי "excisor meus"
Gejerus. ; that cut the navel string
and loosed him from his mother
and
safely brought him into the world
and preserved him ever since: wherefore he
adds
my praise shall be continually of thee; as the God of
nature and providence; and also as the God of grace
who had blessed him both
with temporal and spiritual blessings; and these being continued with him
he
determines that God should be the subject of his praise always. The Targum is
"in
thy Word my praise is continually.'
Psalm 71:7 7 I have become as a wonder
to many
But You are my strong refuge.
YLT
7As a wonder I have been to
many
And Thou [art] my strong refuge.
I am as a wonder unto many
.... To the multitude
to
the populace
or "to the great"F21לרבים
"multis vel magnis"
Piscator; so Ainsworth. and mighty; and indeed
to both: which respects not his wonderful preservation from the womb
he had
before observed; nor his being in a wonderful manner raised to the throne of
Israel; nor the wonderful things and amazing exploits done by him
and
victories he obtained; nor the wonderful instances of divine grace and goodness
to him; but rather the forlorn and distressed state and condition he was now
in
being obliged to quit his palace
and flee from the face of his son
accompanied only with a few of his servants; and so was a shocking sight
a
spectacle
as the apostle says of himself
to others
to the world
to angels
and to men
1 Corinthians 4:9;
so the Messiah and his children are said to be set for signs and wonders
Isaiah 8:18; and
Joshua and his fellows to be men wondered at
Zechariah 3:8; as
the saints are by themselves
that they should partake of such favours; and by
the angels
that they should be the objects of electing
redeeming
calling
adopting
justifying
and pardoning grace; and by the world
that they should
choose to suffer affliction and reproach for Christ
bear it with so much
patience
and be supported
and thrive under it; see 2 Corinthians 6:8;
but thou art my strong refuge; or "my
refuge of strength"F23מחסי עז "refugium meum roboris"
Gejerus. ; his refuge
and strength
as in Psalm 46:1; his
refuge
to which he betook himself
when refuge failed him
and no man cared
for him
and which he found to be a strong one
and in it safety.
Psalm 71:8 8 Let my mouth be filled with
Your praise And with Your glory all the day.
YLT
8Filled is my mouth [with]
Thy praise
All the day [with] Thy beauty.
Let my mouth be filled with thy praise
.... Or
"thy praise shall fill my mouth"F24ימלא
פי תהלתך ; which shows that
his heart was affected with the goodness of God to him
and that he had a deep
impression and sense of it upon him; for out of the abundance of the heart the
mouth speaks; and for the mouth to be filled with the praise of God
is to
speak largely
publicly
and with great delight
in the praise of God
his
divine perfections and benefits;
and with thy honour all
the day; the excellency of his nature
the glory of his majesty
the
honour due unto him
on account of his being
attributes
and blessings of
providence and grace; a work to be employed in all the day
evening
morning
and at noon; as often as prayer is made to God
praise
honour
and glory
should be given him; since his mercies are new every morning
and they continue
all the day long; his goodness endures for ever.
Psalm 71:9 9 Do not cast me off in the
time of old age; Do not forsake me when my strength fails.
YLT
9Cast me not off at the time
of old age
According to the consumption of my power forsake me not.
Cast me not off in the time of old age
.... The Lord
never casts off nor casts away his people
whom he foreknew; they are near unto
him; they are on his heart
and are engraven on the palms of his hands; and
they shall never be removed from his heart's love
nor out of his arms
nor out
of his covenant
and shall always be the objects of his care: he bears and
carries them to old age
and even to hoary hairs: the Lord had been the guide
of David's youth
and his trust then
Psalm 71:5; and now
he desires he would be the staff of his old age; at which age he was when
Absalom rebelled against him;
forsake me not when my strength faileth: as it does
when old age comes on; then the keepers of the house tremble
and the strong
men bow themselves
and especially at death
when flesh and heart fail; but God
will never forsake his people
neither in youth nor in old age
neither in life
nor at death.
Psalm 71:10 10 For my enemies speak
against me; And those who lie in wait for my life take counsel together
YLT
10For mine enemies have
spoken against me
And those watching my soul have taken counsel together
For mine enemies speak against
me
.... Or "say unto
me"F25אמרו לי
"dixerunt mihi"
Montanus. what is expressed in the following verse
"God hath forsaken him"; and so these words are a reason of the above
petitions: or "mine enemies speak to me"; or "of me"F26"De
me loquuti sunt
vel loquuntur"
Tigurine version
Junius &
Tremellius
Gejerus
Michaelis. ; not good
but evil
and so the Targum
paraphrases it
"for
mine enemies speak evil against me;'
or
concerning me. David had his enemies
and many
as Ahithophel
and others
who
spake against him to the people
and thereby drew many with them into rebellion
against him; and particularly Shimei spoke against him
and cursed him
calling
him a bloody man
a man of Belial
2 Samuel 16:7;
and they that lay wait for my soul; or "life";
that laid snares for him; or lay in ambush
and sought for an opportunity to
take away his life: or "they that keep my soul"
or "life"F1שמרי נפשי "custodientes
animam meam"
Pagninus
Montanus; "custodiebant"
V. L. ; that
were his bodyguards that were about his person for the preservation of him; and
so the Targum seems to understand it;
take counsel together; lay schemes and form
plots how to destroy him
as Ahithophel did
2 Samuel 16:20.
Psalm 71:11 11 Saying
“God has forsaken
him; Pursue and take him
for there is none to deliver him.”
YLT
11Saying
`God hath forsaken
him
Pursue and catch him
for there is no deliverer.'
Saying
God hath forsaken him
.... Good men may seem to
others to be forsaken of God; and they themselves may sometimes think they are;
and they may be forsaken for a small moment
when God withdraws his gracious
presence
or does not afford immediate help; but never finally and totally.
This David's enemies concluded
from the distressed condition he was in
being
obliged to leave his family and court
and flee from his son
and wander up and
down with a small retinue; and this they said to one another
to encourage
themselves to lay violent hands upon him
which they thought they might do with
ease and impunity; wherefore it follows
persecute and take him; pursue after him eagerly
and diligently; lose no time; and
when come up to him
seize upon him
without
any fear of God or man;
for there is none to deliver him; out of our
hands. God will not
for he has forsaken him; and men cannot
for he has not an
army sufficient to defend him or recover him.
Psalm 71:12 12 O God
do not be far from
me; O my God
make haste to help me!
YLT
12O God
be not far from me
O my God
for my help make haste.
O God
be not far from me
.... God is everywhere
at hand and afar off
with regard to his being
power
and providence; his
glorious presence is in heaven
his gracious presence is with his people; but
when he hides his face
he seems to be at a distance; and this they cannot
bear
and therefore deprecate it; see Psalm 10:1;
O my God
make haste for my help; he knew that his help
was in God
and that there was none for him elsewhere; and that he could help
him when none else could
and was a present help in time of trouble; and it
being such a time with him
and his case desperate
he desires the Lord that he
would make haste; and he addresses him as his own God
the consideration of
which encouraged his faith and hope in him
and carried in it an argument to
help him; see Psalm 119:94.
Psalm 71:13 13 Let them be confounded and
consumed Who are adversaries of my life; Let them be covered with
reproach and dishonor Who seek my hurt.
YLT
13They are ashamed
they are
consumed
Who are opposing my soul
They are covered [with] reproach and
blushing
Who are seeking my evil
Let them be confounded
.... See Psalm 70:2;
and consumed; like smoke;
see Psalm 37:20; as
antichrist will be with the breath of Christ's mouth
and the brightness of his
coming
2 Thessalonians 2:8;
that are adversaries to my soul; that hated him with a
diabolical hatred
as the devil hates the souls of men
and who has his name "Satan"
from the word here used; all wicked men are Satans
full of enmity against God
and all good men; and such were David's enemies
spiteful and malicious
and
nothing would satisfy them but his life;
let them be covered with reproach and dishonour; as with a
garment:
that seek my hurt; see Psalm 35:26; as
Absalom and his company; so Arama.
Psalm 71:14 14 But I will hope
continually
And will praise You yet more and more.
YLT
14And I continually do wait
with hope
And have added unto all Thy praise.
Verse 14
But I will hope continually
.... For deliverance and
salvation from present outward troubles
for; more grace here and glory
hereafter: it is the excellency of the grace of hope to be exercised in times
of affliction and distress
and with Abraham to believe in hope against hope;
and then it is that this grace is eminently and remarkably useful: it is an
anchor to the soul when in distress
which keeps it firm and steadfast; and an
helmet
which covers the head in the day of battle; in the exercise of which
the believer glories in tribulation: it is an abiding grace
and should be
continually exercised by those that have it
which is to abound in it; but this
must be through the power of the Holy Ghost
Romans 15:13;
and will yet praise thee more and more; or "will
add to all thy praise"F2והוספתי על כל תהלתך
"omnibus laudibus tuis adjiciam"
Tigurine version. ; to former
praises and thanksgivings
fresh ones
as his mercies were renewed to him
and
he was daily loaded with benefits.
Psalm 71:15 15 My mouth shall tell of
Your righteousness And Your salvation all the day
For I do not know their
limits.
YLT
15My mouth recounteth Thy
righteousness
All the day Thy salvation
For I have not known the numbers.
My mouth shall show forth thy righteousness
.... Both his
punitive justice in taking vengeance on his enemies
agreeably to the above
imprecations; and his faithfulness in the performance of promises of good
things unto him; as also his essential righteousness displayed and glorified in
the redemption that is by Christ; and particularly the righteousness of Christ
accepted of God
and imputed by him; which the psalmist with his mouth declared
his faith in
expressed his joy at
and set forth in a strong manner the glory
and excellency of it
and determined to make mention of it
and of that only
as in Psalm 71:16;
and thy salvation all the day; both temporal
and eternal; the glory of both
and praise for the same;
for I know not the numbers thereof; of that
righteousness and salvation
the numerous blessings which are contained in
them; see Psalm 40:5; or
"though I know not the numbers of them"F3כי "quamvis"
Junius & Tremellius
Piscator
Gejerus; So Ainsworth. ; though he could not fully declare the glories and
excellencies of the righteousness and salvation of God
and the numerous
mercies and rich grace included in them; yet he would attempt to set them forth
in the best way he could
though in a feeble and imperfect manner.
Psalm 71:16 16 I will go in the strength
of the Lord GOD;
I will make mention of Your righteousness
of Yours only.
YLT
16I come in the might of the
Lord Jehovah
I mention Thy righteousness -- Thine only.
I will go in the strength of the Lord God
.... Go on
praising him
as he had determined to do in the preceding verses; not in his
own strength
knowing that his heart was not always disposed aright or prepared
and fit for such service; and that though the daily continuance of favours
required constant praise
yet he needed always the aids of divine grace to
raise his affection and song: or "I will go into the strengths of the Lord
God"F4בגברות "in
fortitudines"
Montanus; "in potentias"
V. L. Vatablus. ; the
power of God is expressed in the plural number
to show the greatness of it
which is as a garrison to the believer; see 1 Peter 1:5; a
strong hold
a strong tower
a strong habitation
as in Psalm 71:3; into
which he goes by faith
and is there safe
in all times of distress and danger:
or the sense is
that he would go into the house of God
the temple and
sanctuary
and in his strength perform the duties of public worship there; and
it may include all religious actions
private and public
and every
spiritual
undertaking; which ought to be attempted and performed
not in our own
strength
but in the strength of the Lord: man is become
through sin
a weak
and impotent creature; though he is very hard to be brought to a sense and
acknowledgment of his weakness; true believers are sensible of it
and own it;
and such
knowing that there is a sufficiency of strength in Christ for them
look and go to him for it; to do otherwise
to attempt to do anything in our
own strength
betrays our weakness
folly
and vanity
and is dangerous
attended with bad consequences
and never succeeds well: the Apostle Peter is
an instance of this
Matthew 26:33;
I will make mention of thy righteousness
even of thine
only; and that before the Lord himself: not his own righteousness
which he knew would not justify him in his sight
nor render him acceptable to
him; nor furnish out a plea or argument why he should receive any favour from
him; and therefore resolves not to mention it; but the righteousness of Christ
which is the righteousness of God
which he approves of
accepts
and imputes.
This is a pure
perfect
and spotless righteousness
which God is well pleased
with; honours his law
satisfies his justice
and so justifies in his sight;
and renders person and service acceptable to him; and therefore with great
pleasure and boldness
may be mentioned unto as it should be to Christ himself
also; by ascribing it to him
as the author of it; by expressing a desire to be
found in it; to have faith of interest in it
and joy on account of it; and by
owning him openly and freely as the Lord our righteousness: and we should make
mention of it to others
in praise of it; extolling it as the righteousness of
God
and not a creature; and so sufficient to justify many
even all the seed
of Israel; as the best robe of righteousness
better than the best of man's
better than Adam's in innocence
or than the angels' in heaven; as a law
honouring and justice satisfying one
and as an everlasting one. And we should
put ourselves in mind of it
and
by repeated acts of faith
put it on as our
justifying righteousness; since much of our joy
peace
and comfort
depend
upon it. And this
and this only
is to be made mention of; it is only in the
Lord that there is righteousness: as there is salvation in him
and in no
other
so there is righteousness in him
and in no other; wherefore no other is
to be mentioned along with it: justification is not partly by Christ's
righteousness
and partly by our own; but only by his
and through faith in it;
see Romans 9:32.
Psalm 71:17 17 O God
You have taught me
from my youth; And to this day I declare Your wondrous works.
YLT
17God
Thou hast taught me
from my youth
And hitherto I declare Thy wonders.
O God
thou hast taught me from my youth
.... The
corruption of human nature; the weakness and impotence of it
to everything
that is spiritually good; and the need of continual strength and grace from
Christ
to go to him for righteousness and strength
life and salvation
and to
walk by faith on him; the doctrine of justification by the righteousness of Christ
and the insufficiency of his own; the will
ways
and worship of God; and all
the duties of religion
prayer
praise
&c. and whoever were the
instruments
or whatever were the means
of teaching David these things
he
ascribes it to God. Whether his parents
or the priests and Levites
taught him
the sacrifices and ordinances of the law
it was the Lord that blessed
instructions to him; and that taught him by providences and precepts
and by
his Holy Spirit. And a wonderful blessing it is to be taught of God
and not of
men
things relating both to doctrine and practice; and it is an addition to it
to be taught these things early
as David was from his youth; and therefore the
Lord was so soon the object of his faith and trust
Psalm 71:5; and
as
Timothy
from a child
was acquainted with the holy Scriptures
and the things
contained in them
which are able to make wise unto salvation
Isaiah 29:13;
and hitherto have I declared thy wondrous works: not only of
nature and providence
but of grace; the treasuring up of all grace
and the
blessings of it in Christ; the work of redemption by him; the work of
regeneration and conversion by his Spirit; and the perseverance of the saints
by his grace and strength; which are all wonderful and amazing. And as the
psalmist saw his interest in these things
and had an experience of them
he
declared them to others for their encouragement
and to the glory of all the
three Persons; see Psalm 66:16.
Psalm 71:18 18 Now also when I am
old and grayheaded
O God
do not forsake me
Until I declare Your strength to this
generation
Your power to everyone who is to come.
YLT
18And also unto old age and
grey hairs
O God
forsake me not
Till I declare Thy strength to a generation
To every one that cometh Thy might.
Now also
when I am old and grayheaded
O God
forsake me not
.... A
repetition of his request
Psalm 71:9; with a
reason annexed to it
suggested in the following words:
until I have showed thy strength unto this generation; or
"thine arm"F5זרועך
"brachium tuum"
V. L. Pagninus
Montanus
Tigurine version
Junius
& Tremellius
Piscator
&c. ; which sometimes the Messiah
Isaiah 53:1; who is
the power of by whom he made the worlds
and in whom all things consist; and
who has wrought out the salvation people; and is the arm on which they lean
and they are upheld. And the psalmist may be thought to desire that he might be
continued a little longer
and be favoured with the presence of God
and the
influences of his Spirit and grace; that he might show forth in prophecy
both
by word and writing
to the men of the then present age
more things concerning
the person
office
and grace of Christ; his sufferings
death
resurrection
from the dead
and session at the right hand of God; things which are spoken of
in the book of Psalms. Sometimes the arm of the Lord denotes his power and
strength
Psalm 44:3; and so
it may be taken here; and the next clause seems to be an explanation of it:
and thy power; or "even
thy power"
to everyone that is to come; that is
to come into
the world
that is to be born into it; namely
the power of God
not only in
creating all things out of nothing
and supporting what is made; but in the
redemption of men
in the conversion of sinners
and in the preservation of the
saints
and in enabling them to hold on and out unto the end: and which is
shown forth by the psalmist in what he has committed to writing; and which
continue
and will continue
to the end of the world
for the instruction of
those that come into it; see Psalm 22:31.
Psalm 71:19 19 Also Your righteousness
O
God
is very high
You who have done great things; O God
who is
like You?
YLT
19And Thy righteousness
O
God
[is] unto the heights
Because Thou hast done great things
O God
who
[is] like Thee?
Thy righteousness also
O God
is very high
.... Or
"unto the place on high"F6עד
מרום "usque in excelsum"
Pagninus
Montanus
Gejerus; "in altum usque"
Junius & Tremellius
Piscator. ; it reaches unto heaven
as the mercy
truth
and faithfulness of
God
are said to do
Psalm 36:5. The
righteousness of Christ is accepted of with God the Father in heaven; it is in
Christ
who is there at the right hand of God; and it is higher and infinitely
above any righteousness of a creature
angel's or man's;
who hast done great things; in nature
in forming
the world out of nothing
and in upholding all creatures in their beings; in
providence
in governing the world
and ordering all things in it for the best
and to answer the wisest purposes; in grace
in the salvation of lost sinners
by Christ; in the justification of them by his righteousness; and in the
atonement and pardon of their sins
through his blood and sacrifice; in the
regeneration of them by his grace; in making and performing exceeding great and
precious promises
and in giving them eternal life;
O God
who is like unto thee? either for greatness or
goodness; for power or for mercy; for justice
truth
and faithfulness; for the
perfections of his nature
or the works of his hands; and to be praised
reverenced and adored
as he is; see Psalm 89:6.
Psalm 71:20 20 You
who have shown me great and severe troubles
Shall revive me again
And bring
me up again from the depths of the earth.
YLT
20Because Thou hast showed me
many and sad distresses
Thou turnest back -- Thou revivest me
And from the
depths of the earth
Thou turnest back -- Thou bringest me up.
Thou
which hast
showed me great and sore troubles
.... Or
"made him
to see"F7הראיתנו "fecisti me
videre"
Vatablus
Cocceius
Gejerus; "videre et experiri fecisti
nos"
Michaelis. ; that is
to experience. David had his troubles
and
these were great
both as to quantity and quality; and very grievous and hard
to be borne
and were very trying and afflictive: some outward
such as he
endured when persecuted by Saul; and afterwards in his own family
though the
incest of Ammon
the murder of him by Absalom
and Absalom's rebellion against
him; the curses of Shimei
and the bickerings of the sons of Zeruiah; with many
others: and some inward
arising from the corruptions of his heart
the hidings
of God's face
and the temptations of Satan. His experience of all which he
ascribes
not to instruments or second causes
but to God himself; who had
either laid them upon him
or suffered them to befall him
for wise ends of his
glory
and his servant's good. There is in this clause and the following
a
"Keri" and a "Cetib"; according to the "Cetib"
or
writing in the text
it is
"who hast showed us"; and so the Targum
renders it: but according to the "Keri" in the margin
and the
points
it is as we read; so it is in the Septuagint and Oriental versions
and
both may be retained; for David's troubles
and those of other saints
are much
the same;
shalt quicken me again; either raise him from so
great a death of afflictions
in which he seemed to be as a dead man
both by
himself and others
to a more comfortable and happy state and condition
in
which he might live more free from vexation and trouble: or
in a spiritual
sense
quicken him
being dead and lifeless
in the exercise of grace
and
discharge of duty; which is usually done by the word and ordinances
and to
purpose
by the discoveries of the love of God
which excite grace
and animate
to duty. And this is God's work
and may be called a quickening again in
distinction from the first quickening
when dead in trespasses and sins;
and shalt bring me up again from the depths of the earth; expressive of
a very low estate
either of body or mind
into which he had been brought; see Psalm 130:1. Could
the psalm be understood of Christ
this and the preceding clause might be
applied to his resurrection from the dead; see Ephesians 4:9; and
to the resurrection of the saints; on which the faith of Christ and his people
is exercised
Psalm 71:21 21 You shall increase my
greatness
And comfort me on every side.
YLT
21Thou dost increase my
greatness
And Thou surroundest -- Thou comfortest me
Thou shalt increase my greatness
.... His temporal
greatness
as he did
by crushing the rebellion of his son; returning him to
his palace and family; and giving him rest from his enemies all around: and his
spiritual greatness
by favouring him with his presence; by shedding abroad his
love in his heart; by enlarging his experience; increasing his faith
causing
his love to abound
and him to grow in every grace
and in the knowledge of
Christ;
and comfort me on every side; by his Spirit
word
and
ordinances; by his truths and promises; with his rod and staff; and with mercy
grace
and lovingkindness. The phrase denotes the abundance of comfort
which
should come as it were from every quarter
and encompass him about.
Psalm 71:22 22 Also with the lute I will
praise You—And Your faithfulness
O my God! To You I will sing with the
harp
O Holy One of Israel.
YLT
22I also thank Thee with a
vessel of psaltery
Thy truth
O my God
I sing to Thee with a harp
O Holy One
of Israel
I will also praise thee with the psaltery
.... An
instrument of music; See Gill on Psalm 33:2;
even thy truth
O
my God; that is
his faithfulness in fulfilling his promises
which is
never suffered to fail;
unto thee will I sing with the harp; another instrument of
music; and both typical of the spiritual melody in the heart
which believers
make in praising the Lord
when they sing the Lamb's new song; see Revelation 14:2;
O thou Holy One of Israel; the God of Israel
that
dwells among them
and sanctifies them; and who is essentially and perfectly
holy in himself
and in all his ways and works; the remembrance of which
occasions praise and thankfulness
Psalm 97:12.
Psalm 71:23 23 My lips shall greatly
rejoice when I sing to You
And my soul
which You have redeemed.
YLT
23My lips cry aloud when I
sing praise to Thee
And my soul that Thou hast redeemed
My lips shall greatly rejoice when I sing unto thee
.... Both with
vocal and instrumental music; this is praising the Lord with joyful lips
Psalm 63:5;
and my soul
which thou hast redeemed; signifying
that it would not be lip labour
or bodily service
only that he should
perform; but that his heart would go along with his lips in praise; and that
under a sense of redeeming love
than which nothing can more strongly engage in
such work
Psalm 103:1. For
the redemption of the soul is exceeding precious; being the contrivance of
infinite wisdom
the fruit of divine grace
and owing to the blood and
sacrifice of Christ.
Psalm 71:24 24 My tongue also shall talk
of Your righteousness all the day long;
For they are confounded
For they are brought to shame Who
seek my hurt.
YLT
24My tongue also all the day
uttereth Thy righteousness
Because ashamed -- because confounded
Have been
those seeking my evil!
My tongue also shall talk of thy righteousness all the day long
.... See Gill
on Psalm 71:16;
for they are confounded; his adversaries
for
whose confusion he prayed
Psalm 71:13;
for they are brought unto shame that seek my hurt; as Absalom
and Ahithophel
being both brought to a shameful end.
──《John Gill’s
Exposition of the Bible》