Psalms 71
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
For, or literally, "of Solomon." The closing verse rather relates to the second book of Psalms, of which this is the last, and was perhaps added by some collector, to intimate that the collection, to which, as chief author, David's name was appended, was closed. In this view, these may consistently be the productions of others included, as of Asaph, sons of Korah, and Solomon; and a few of David's may be placed in the latter series. The fact that here the usual mode of denoting authorship is used, is strongly conclusive that Solomon was the author, especially as no stronger objection appears than what has been now set aside. The Psalm, in highly wrought figurative style, describes the reign of a king as "righteous, universal, beneficent, and perpetual." By the older Jewish and most modern Christian interpreters, it has been referred to Christ, whose reign, present and prospective, alone corresponds with its statements. As the imagery of the second Psalm was drawn from the martial character of David's reign, that of this is from the peaceful and prosperous state of Solomon's. (Psa. 72:1-19) Give the king, &c.--a prayer which is equivalent to a prediction. judgments--the acts, and (figuratively) the principles of a right government (Joh 5:22; Joh 9:39). righteousness--qualifications for conducting such a government. king's son--same person as a king--a very proper title for Christ, as such in both natures.
Open source ↗In thee, O Lord, do I put my trust,.... The Targum is, "in thy Word;'' See Gill on Psa 31:1; let me never be put to confusion; or "be ashamed"; see the note as before.
Open source ↗Stayed upon Jahve, his ground of trust, from early childhood up, the poet hopes and prays for deliverance out of the hand of the foe. The first of these two strophes (Psa 71:1-3) is taken from Psa 31:2-4, the second (Psa 71:4-6, with the exception of Psa 71:4 and Psa 71:6) from Psa 22:10-11; both, however, in comparison with Psa 70:1-5 exhibit the far more encroaching variations of a poet who reproduces the language of others with a freer hand. Olshausen wishes to read מעוז in Psa 71:3, Psa 90:1; Psa 91:9, instead of מעון, which he holds to be an error in writing. But this old Mosaic, Deuteronomial word (vid., on Psa 90:1) - cf. the post-biblical oath המעון (by the Temple!) - is unassailable. Jahve, who is called a rock of refuge in Psa 31:3, is here called a rock of habitation, i.e., a high rock that cannot be stormed or scaled, which affords a safe abode; and this figure is pursued still further with a bold remodelling of the text of Psa 31:3 : לבוא תּמיד, constantly to go into, i.e., which I can constantly, and therefore always, as often as it is needful, betake myself for refuge. The additional צוּית is certainly not equivalent to צוּה; it would more likely be equivalent to אשׁר צוית; but probably it is an independent clause: Thou hast (in fact) commanded, i.e., unalterably determined (Psa 44:5; Psa 68:29; Psa 133:3), to show me salvation, for my rock, etc. To the words לבוא תמיד צוית corresponds the expression לבית מצודות in Psa 31:3, which the lxx renders καὶ εἰς οἶκον καταφυγῆς, whereas instead of the former three words it has καὶ εἰς τόπον ὀχυρόν, and seems to have read לבית מבצרות, cf. Dan 11:15 (Hitzig). In Psa 71:5, Thou art my hope reminds one of the divine name מקוה ישׂראל in Jer 17:13; Jer 50:7 (cf. ἡ ἐλπίς ἡμῶν used of Christ in Ti1 1:1; Co…
Open source ↗Two things in general David here prays for - that he might not be confounded and that his enemies and persecutors might be confounded. I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here, 1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (Psa 71:1): "In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help." Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (Psa 71:3); and again, "Thou art my refuge, my strong refuge" (Psa 71:7); that is, "I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust" (Psa 71:5); that is, "thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so." 2. How his confidence in God is supported and encouraged by his experiences (Psa 71:5,…
Open source ↗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.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God חָסָה (châçâh, H2620) — to flee for protection; figuratively, to confide in אַל (ʼal, H408) — not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or… בּוּשׁ (bûwsh, H954) — properly, to pale, i.e. by implication to be ashamed; also (by implication) to be…
Open source ↗נָצַל (nâtsal, H5337) — to snatch away, whether in a good or a bad sense צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… פָּלַט (pâlaṭ, H6403) — to slip out, i.e. escape; causatively, to deliver נָטָה (nâṭâh, H5186) — to stretch or spread out; by implication, to bend away (including moral deflection); used… אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to…
Open source ↗צוּר (tsûwr, H6697) — properly, a cliff (or sharp rock, as compressed); generally, a rock or boulder;… מָעוֹן (mâʻôwn, H4583) — an abode, of God (the Tabernacle or the Temple), men (their home) or animals (their… תָּמִיד (tâmîyd, H8548) — properly, continuance (as indefinite extension); but used only (attributively as… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to… סֶלַע (çelaʻ, H5553) — a craggy rock, literally or figuratively (a fortress) מָצוּד (mâtsûwd, H4686) — a net, or (abstractly) capture; also a fastness
Open source ↗פָּלַט (pâlaṭ, H6403) — to slip out, i.e. escape; causatively, to deliver אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person כַּף (kaph, H3709) — the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of… עֲוַל (ʻăval, H5765) — to distort (morally) חָמֵץ (châmêts, H2556) — to be pungent; i.e. in taste (sour, i.e. literally fermented, or figuratively, harsh), in…
Open source ↗תִּקְוָה (tiqvâh, H8615) — literally a cord (as an attachment); figuratively, expectancy אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) יְהֹוִה (Yᵉhôvih, H3069) — {YHWH} מִבְטָח (mibṭâch, H4009) — properly, a refuge, i.e. (objective) security, or (subjective) assurance נָעוּר (nâʻûwr, H5271) — (only in plural collectively or emphatic form) youth, the state (juvenility) or the…
Open source ↗סָמַךְ (çâmak, H5564) — to prop (literally or figuratively); reflexively, to lean upon or take hold of (in a… בֶּטֶן (beṭen, H990) — the belly, especially the womb; also the bosom or body of anything גָּזָה (gâzâh, H1491) — to cut off, i.e. portion out אֵם (ʼêm, H517) — a mother (as the bond of the family); in a wide sense (both literally and figuratively… מֵעֶה (mêʻeh, H4578) — used only in plural the intestines, or (collectively) the abdomen, figuratively,… תְּהִלָּה (tᵉhillâh, H8416) — laudation; specifically (concretely) a hymn תָּמִיד (tâmîyd, H8548) — properly, continuance (as indefinite extension); but used only (attributively as…
Open source ↗מוֹפֵת (môwphêth, H4159) — a miracle; by implication, a token or omen רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) עֹז (ʻôz, H5797) — strength in various applications (force, security, majesty, praise) מַחֲסֶה (machăçeh, H4268) — a shelter (literally or figuratively)
Open source ↗פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively) תְּהִלָּה (tᵉhillâh, H8416) — laudation; specifically (concretely) a hymn תִּפְאָרָה (tiphʼârâh, H8597) — ornament (abstractly or concretely, literally or figuratively) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to…
Open source ↗שָׁלַךְ (shâlak, H7993) — to throw out, down or away (literally or figuratively) עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. זִקְנָה (ziqnâh, H2209) — old age עָזַב (ʻâzab, H5800) — to loosen, i.e. relinquish, permit, etc. כֹּחַ (kôach, H3581) — vigor, literally (force, in a good or a bad sense) or figuratively (capacity, means,… כָּלָה (kâlâh, H3615) — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete,…
Open source ↗אֹיֵב (ʼôyêb, H341) — hating; an adversary אָמַר (ʼâmar, H559) — to say (used with great latitude) שָׁמַר (shâmar, H8104) — properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to,… נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… יָעַץ (yâʻats, H3289) — to advise; reflexively, to deliberate or resolve יַחַד (yachad, H3162) — properly, a unit, i.e. (adverb) unitedly
Open source ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… עָזַב (ʻâzab, H5800) — to loosen, i.e. relinquish, permit, etc. רָדַף (râdaph, H7291) — to run after (usually with hostile intent; figuratively (of time) gone by) תָּפַשׂ (tâphas, H8610) — to manipulate, i.e. seize; chiefly to capture, wield, specifically, to overlay;… נָצַל (nâtsal, H5337) — to snatch away, whether in a good or a bad sense
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… רָחַק (râchaq, H7368) — to widen (in any direction), i.e. (intransitively) recede or (transitively) remove… חוּשׁ (chûwsh, H2363) — to hurry; figuratively, to be eager with excitement or enjoyment חִישׁ (chîysh, H2439) — to hurry עֶזְרָה (ʻezrâh, H5833) — aid
Open source ↗בּוּשׁ (bûwsh, H954) — properly, to pale, i.e. by implication to be ashamed; also (by implication) to be… כָּלָה (kâlâh, H3615) — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete,… שָׂטַן (sâṭan, H7853) — to attack, (figuratively) accuse נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… עָטָה (ʻâṭâh, H5844) — to wrap, i.e. cover, veil, cloth, or roll חֶרְפָּה (cherpâh, H2781) — contumely, disgrace, the pudenda כְּלִמָּה (kᵉlimmâh, H3639) — disgrace בָּקַשׁ (bâqash, H1245) — to search out (by any method, specifically in worship or prayer); by implication, to… רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral)
Open source ↗יָחַל (yâchal, H3176) — to wait; by implication, to be patient, hope תָּמִיד (tâmîyd, H8548) — properly, continuance (as indefinite extension); but used only (attributively as… תְּהִלָּה (tᵉhillâh, H8416) — laudation; specifically (concretely) a hymn יָסַף (yâçaph, H3254) — to add or augment (often adverbial, to continue to do a thing)
Open source ↗Cross-references
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They cried out to You and were set free; they trusted in You and were not disappointed.
For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.”
Let my persecutors be put to shame, but do not let me be put to shame. Let them be terrified, but do not let me be terrified. Bring upon them the day of disaster and shatter them with double destruction.
But Israel will be saved by the LORD with an everlasting salvation; you will not be put to shame or humiliated, to ages everlasting.
Those who trust in the LORD are like Mount Zion. It cannot be moved; it abides forever.
Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God,
And because they cried out to God in battle, they were helped against their enemies, and the Hagrites and all their allies were delivered into their hands. Because they put their trust in God, He answered their prayers.
Hezekiah trusted in the LORD, the God of Israel. No king of Judah was like him, either before him or after him.
as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”