Psalmen 71:7

Brought safely through dangers of every kind, he is become כּמופת, as a wonder, a miracle (Arabic aft from afata, cognate afaka, הפך, to bend, distort: a turning round, that which is turned round or wrenched, i.e., that which is contrary to what is usual and looked for) to many, who gaze upon him as such with astonishment (Psa 40:4). It is his God, however, to whom, as hitherto so also in time to come, he will look to be thus wonderfully preserved: מחסי־עז, as in Sa2 22:33. עז is a genitive, and the suffix is thrown back (vid., supra, p 171) in order that what God is to, and does for, the poet may be brought forward more clearly and independently [lit. unalloyed]. Psa 71:8 tells us what it is that he firmly expects on the ground of what he possesses in God. And on this very ground arises the prayer of Psa 71:9 also: Cast me not away (viz., from Thy presence, Psa 51:13; Jer 7:15, and frequently) in the time (לעת, as in Gen 8:11) of old age - he is therefore already an old man (זקן), though only just at the beginning of the זקנה. He supplicates favour for the present and for the time still to come: now that my vital powers are failing, forsake me not! Thus he prays because he, who has been often wondrously delivered, is even now threatened by foes. Psa 71:11, introduced by means of Psa 71:10, tells us what their thoughts of him are, and what they purpose doing. לי, Psa 71:10, does not belong to אויבי, as it dies not in Psa 27:2 also, and elsewhere. The ל is that of relation or of reference, as in Psa 41:6. The unnecessary לאמר betrays a poet of the later period; cf. Psa 105:11; Psa 119:82 (where it was less superfluous), and on the contrary, Psa 83:5. The later poet also reveals himself in Psa 71:12, which is an echo of very similar prayers of David in Psa 22:12, Psa 22:2…

David penned this psalm in his old age, as appears by several passages in it, which makes many think that it was penned at the time of Absalom's rebellion; for that was the great trouble of his later days. It might be occasioned by Sheba's insurrection, or some trouble that happened to him in that part of his life of which it was foretold that the sword should not depart from his house. But he is not over-particular in representing his case, because he intended it for the general use of God's people in their afflictions, especially those they meet with in their declining years; for this psalm, above any other, is fitted for the use of the old disciples of Jesus Christ. I. He begins the psalm with believing prayers, with prayers that God would deliver him and save him (Psa 71:2, Psa 71:4), and not cast him off (Psa 71:9) or be far from him (Psa 71:12), and that his enemies might be put to shame (Psa 71:13). He pleads his confidence in God (Psa 71:1, Psa 71:3, Psa 71:5, Psa 71:7), the experience he had had of help from God (Psa 71:6), and the malice of his enemies against him (Psa 71:10, Psa 71:11). II. He concludes the psalm with believing praises (Psa 71:14, etc.). Never was his hope more established (Psa 71:16, Psa 71:18, Psa 71:20, Psa 71:21). Never were his joys and thanksgivings more enlarged (Psa 71:15, Psa 71:19, Psa 71:22-24). He is in an ecstasy of joyful praise; and, in the singing of it, we too should have our faith in God encouraged and our hearts raised in blessing his holy name.