Psalms · Chapter 71

Verses 1-3. In thee, O Lord, &c. — See notes on Psalm 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.

1. The first three verses are borrowed from Psalm 31:1-3, which see. Confusion—The same word is rendered “ashamed,” Psalm 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.

Verses 1-3. In thee, O Lord, &c. — See notes on Psalm 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.

Verse 3. Be thou my strong habitation] Instead of מענ maon, habitation, many of Kennicott’s and Deuteronomy Rossi’s MSS. read מעז maoz, munition or defence. Be thou my rock of defence. Thou hast given commandment to save me] Thou hast determined my escape, and hast ordered thy angels to guard me. See Psalm 91:11, 12.

Verses 1-3. In thee, O Lord, &c. — See notes on Psalm 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.

3. Strong habitation—Literally, my rock of habitation. Psalm 31:2. Continually resort—Continual going to God is the only safety. Commandment to save me—This is the language of faith. If God had commanded “to save,” no man could disannul or make void the decree, Psalm 44:4. God commands to be done what is promised, when the conditions of the promise are fulfilled.

Verse 4. Out of the hand of the wicked] Probably his unnatural son Absalom, called here [vr rasha, the WICKED, because he had violated all laws, human and Divine.

The unrighteous and cruel man.] Probably Ahithophel who was the iniquitous counsellor of a wicked and rebellious son.

Verse 4. Deliver me, oh my God, out of the hand of the wicked, the abandoned rebels: yea, out of the hands of the cruel Absalom, who murdered Amnon, his own brother, and now seeks to kill his father.

4. The unrighteous and cruel man—If this refers to any one individual, and we have rightly judged the occasion of the psalm, the allusion might well be to Ahithophel. See our note on Psalm 55:12. But it may be a general and abstract term for any and every man who is “unrighteous and cruel.”

Verse 5. My trust from my youth.] When I was born into the world, thou didst receive me, and thou tookest me under thy especial care. “My praise shall be continually of thee.” Rather, I have always made thee my boast.

5. My trust from my youth—Happy the man who can say this! A life-long habit of faith gives strength to character, and support and assurance to prayer.

6. By thee have I been holden up from the womb—From the birth, or since the birth. The tender care of God for him had been like that of a mother, holding up and carrying the child from the moment of birth. Thou art he that took me out of my mother’s bowels—He has already retrospected God’s care from youth to manhood, and from earliest childhood to youth. He now delicately traces back the divine tenderness during all his unconscious life until the act itself of birth. Psalm 139:15,

16. After his life-long and life-giving tenderness and care, can God now forsake him in old age?

V. 7. A wonder-For my many and sore calamities.

Verse 7. I am as a wonder unto many] I am tpwmk kemopheth, “as a portent,” or “type:” I am a typical person; and many of the things that happen to me are to be considered in reference to him of whom I am a type. But he may mean I am a continual prodigy. My low estate, my slaying the lion and the bear, conquering the Philistine, escaping the fury of Saul, and being raised to the throne of Israel, are all so many wonders of thy providence, and effects of thy power and grace.

Verse 7. I am a wonder to many — Hebrew, tpwmk, chemopeth, as a prodigy, or monster, that is, as a frightful spectacle, which they are afraid to come near. Green renders it, as a gazing-stock to the multitude. This David was, on account of his many and sore calamities, and perhaps, also, because of his firm trust in God amidst them all; as if he had said, 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. But thou art my sure refuge — But, although men desert me, and look with suspicion and contempt on me, God is a sure refuge for me. “David, banished from his kingdom,” says Dr. Horne, “was regarded as a wonder, or prodigy of wretchedness; Christ, in his state of humiliation upon earth, was a sign everywhere spoken against, as Simeon foretold he would be, Luke 2:34. The Christian, who lives by faith, who quits possession for reversion, and who chooses to suffer with his Saviour here, that he may reign with him hereafter, appears to the men of the world as a monster of folly and enthusiasm. But God is the strong refuge of all such.”

Ver. 7. I am a wonder to many. A shepherd raised to be a king; and marvellous in regard of past preservations, as in the two preseding verses.

7. I am as a wonder unto many— “As a prodigy or wonder, an object of contemptuous astonishment was I, or have I been, to many, on account of my extraordinary sufferings.”—Alexander. But tpwm is often used in the sense sign, symbol, or token, indicating the divine will or purpose, as in Ezekiel 12:11, “Say, I am your sign: like as I have done, so shall it be done unto them;” and 24:24, “Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do.” This sense is quite common. So, in the text, the psalmist was a sign or token to many, illustrating by his high example what God will do with the righteous and the wicked, and the principles on which he will reward or punish men. Thus, in all ages, individual experience has been used as illustrative of the settled methods of divine grace and judgment for the admonition and encouragement of others, Isaiah 8:18; Zechariah 3:8, where “men wondered at,” should be “men of a sign.” David seemed conscious of this public relation of his personal and official life.

Verses 8-11. Let my mouth be filled with thy praise — Give me occasion to multiply praises to thee for delivering me out of my present distress. Cast me not off in my old age — When I am most feeble, and most need thy help, and am one that is grown old in thy service. For mine enemies lay wait for my soul, &c. — Hebrew, yvpn yrmv, shomree naphshi, the watchers, or observers, of my soul — That watch, that they may find occasion to take away my life, and that I may not escape out of their hands; take counsel together — Combine their powers and policies to destroy me. Saying, God hath forsaken him — For his many acts of wickedness, as is manifest, because the hearts of all Israel are turned from him, and his own heart fails him. Persecute him, and take him — Let us pursue him closely now, and we shall certainly take him; for he has not forces sufficient to withstand us, and deliver him out of our hands.

8. Let my mouth be filled with thy praise—My mouth shall be filled, etc. The review of his wonderful history (verses 5-7) inspires this purpose.

Verse 9. Cast me not off in the time of old age] The original might be translated and paraphrased thus: “Thou wilt not cast me off till the time of old age; and according to the failure of my flesh, thou wilt not forsake me.” My expectation of rest and happiness will not be deferred till the time that I shall be an aged man, Thou wilt not withdraw thy presence from me as my flesh decays, and as my natural strength abates; but, on the contrary, as my outward man decays, my inward man shall be renewed day by day. It was in David’s old age that the rebellion of Absalom took place.

Verses 8-11. Let my mouth be filled with thy praise — Give me occasion to multiply praises to thee for delivering me out of my present distress. Cast me not off in my old age — When I am most feeble, and most need thy help, and am one that is grown old in thy service. For mine enemies lay wait for my soul, &c. — Hebrew, yvpn yrmv, shomree naphshi, the watchers, or observers, of my soul — That watch, that they may find occasion to take away my life, and that I may not escape out of their hands; take counsel together — Combine their powers and policies to destroy me. Saying, God hath forsaken him — For his many acts of wickedness, as is manifest, because the hearts of all Israel are turned from him, and his own heart fails him. Persecute him, and take him — Let us pursue him closely now, and we shall certainly take him; for he has not forces sufficient to withstand us, and deliver him out of our hands.

Ver. 9. Cast me not off in—old age. The king was aged and greyheaded, ver. 18, when Absalom rebelled; a fine argument, from one preserved as David had been. God will not cast off an aged saint; the good man shall enter into peace.

9. In the time of old age—According to Usher, David was now sixty-two years old; according to Hale, sixty-four years; and such a life as his had been must have already made its mark upon his physical frame. He died at the age of seventy. The word does not necessarily denote extreme old age, but he had entered the period of old age. “He is already an old man, though only just at the beginning of old age.”—Delitzsch. That he had still before him a hopeful future appears from verse 18.

Verse 10. Lay wait for my soul] They seek to destroy my life.

Verses 8-11. Let my mouth be filled with thy praise — Give me occasion to multiply praises to thee for delivering me out of my present distress. Cast me not off in my old age — When I am most feeble, and most need thy help, and am one that is grown old in thy service. For mine enemies lay wait for my soul, &c. — Hebrew, yvpn yrmv, shomree naphshi, the watchers, or observers, of my soul — That watch, that they may find occasion to take away my life, and that I may not escape out of their hands; take counsel together — Combine their powers and policies to destroy me. Saying, God hath forsaken him — For his many acts of wickedness, as is manifest, because the hearts of all Israel are turned from him, and his own heart fails him. Persecute him, and take him — Let us pursue him closely now, and we shall certainly take him; for he has not forces sufficient to withstand us, and deliver him out of our hands.

Verse 11. God hath forsaken him] “God, who has been his special help all through life, and who has guarded him so that no hand could be raised successfully against him, has now cast him off; therefore we shall easily prevail against him. His present adversity shows that God is no longer his friend.” Thus men judge. “Secular prosperity is a proof of God’s favour: adversity is a proof of his displeasure.” But this is not God’s way, except in especial judgments, &c. He never manifests his pleasure or displeasure by secular good or ill.

Verses 8-11. Let my mouth be filled with thy praise — Give me occasion to multiply praises to thee for delivering me out of my present distress. Cast me not off in my old age — When I am most feeble, and most need thy help, and am one that is grown old in thy service. For mine enemies lay wait for my soul, &c. — Hebrew, yvpn yrmv, shomree naphshi, the watchers, or observers, of my soul — That watch, that they may find occasion to take away my life, and that I may not escape out of their hands; take counsel together — Combine their powers and policies to destroy me. Saying, God hath forsaken him — For his many acts of wickedness, as is manifest, because the hearts of all Israel are turned from him, and his own heart fails him. Persecute him, and take him — Let us pursue him closely now, and we shall certainly take him; for he has not forces sufficient to withstand us, and deliver him out of our hands.

11. Saying, God hath forsaken him—This his enemies reported of him, and thus they reasoned that if God had withdrawn his protection they could attack him with impunity and make him a prey. But they did not penetrate the deep designs of God connected with his marvellous history, and did not consider they were fighting against God. See on Matthew 27:43, and Acts 5:38, 39.

12. Make haste for my help—David’s familiar cry in his deepest distresses, which identifies the occasion with Psalm 70:1. See 22:19.

Verse 13. Let them be confounded] They shall be confounded: these are prophetic denunciations.

13. Let them be confounded—This, with some variation, forms a refrain with verse 24. This is the language of desire, that of experience—the fulfilment of his prayer.

Verse 14. I will hope continually] I shall expect deliverance after deliverance, and blessing after blessing; and, in consequence, I will praise thee more and more. As thy blessings abound, so shall my praises.

Verses 14-16. But I will hope continually — Although in the greatest straits and difficulties; and will yet praise thee more and more — For which I know thou wilt yet give me abundant occasion. My mouth shall show forth thy righteousness — Thy truth, justice, and mercy, manifested in all thy dispensations toward me; and thy salvation — Temporal and spiritual, wrought out for me; all the day long — It shall be the subject of all my songs, and my continual employment to publish it abroad. For I know not the number thereof — Of the instances in which thou hast manifested thy righteousness, that is, thy mercy and truth in delivering me. I will go — I will not sit down in despair, but I will go on in my work and warfare; in the strength of the Lord God — Relying, not on any strength of my own, or any efforts I can make, but disclaiming my own sufficiency, and depending on God only as all-sufficient: looking to and trusting in his providence and grace. Observe, reader, we must always go about God’s work in his strength, having our eyes up unto him, to work in us both to will and to do. I will make mention of thy righteousness — Of thy mercy and goodness; or, rather, of thy faithfulness in making good all thy promises, of thy equity in all thy dispensations, and of thy kindness to thy people that trust in thee. Of this righteousness, including these thy perfections, I will make mention, partly to praise and celebrate it, and partly to support and comfort myself with the remembrance of it, and what it implies.

V. 15. The numbers-Of thy salvations and mercies vouchsafed to me.

Verse 15. I know not the numbers] I must be continually in the spirit of gratitude, praise, and obedience, for thy blessings to me are innumerable.

Verses 14-16. But I will hope continually — Although in the greatest straits and difficulties; and will yet praise thee more and more — For which I know thou wilt yet give me abundant occasion. My mouth shall show forth thy righteousness — Thy truth, justice, and mercy, manifested in all thy dispensations toward me; and thy salvation — Temporal and spiritual, wrought out for me; all the day long — It shall be the subject of all my songs, and my continual employment to publish it abroad. For I know not the number thereof — Of the instances in which thou hast manifested thy righteousness, that is, thy mercy and truth in delivering me. I will go — I will not sit down in despair, but I will go on in my work and warfare; in the strength of the Lord God — Relying, not on any strength of my own, or any efforts I can make, but disclaiming my own sufficiency, and depending on God only as all-sufficient: looking to and trusting in his providence and grace. Observe, reader, we must always go about God’s work in his strength, having our eyes up unto him, to work in us both to will and to do. I will make mention of thy righteousness — Of thy mercy and goodness; or, rather, of thy faithfulness in making good all thy promises, of thy equity in all thy dispensations, and of thy kindness to thy people that trust in thee. Of this righteousness, including these thy perfections, I will make mention, partly to praise and celebrate it, and partly to support and comfort myself with the remembrance of it, and what it implies.

15. Thy righteousness and thy salvation—Two words literally translated and everywhere well defined. “God’s salvation stands to his righteousness in the relation of effect to cause. God has pledged himself to save those who put their trust in him, and as a righteous God he cannot deny himself.”—Perowne. Compare Hebrews 6:10. See note on verse 19. I know not the numbers—That is, the limits, or measures, (Furst,) of the righteousness and salvation just spoken of. But the Hebrew word, which occurs nowhere else, may be taken in the sense of enumerations, as in English version, and applied to God’s acts of righteousness and salvation; and in this sense corresponds with the declarations of Psalm 40:5, and 139:17, 18. In either sense, however, the doctrine is the same. These numberless and limitless mercies call for endless praises.

V. 16. Make mention-To support and comfort myself with the remembrance of it. Righteousness-Of thy faithfulness in making good all thy promises.

Verse 16. I will go] awba abo, I will enter, i.e., into the tabernacle, in the strength or mightinesses of Adonai Jehovah, the supreme God, who is my Prop, Stay, and Support.

I will make mention of thy righteousness] I will continually record and celebrate the acts of thy mercy and goodness. They are without number, (Psalm 71:15,) and of these alone will I speak.

Verses 14-16. But I will hope continually — Although in the greatest straits and difficulties; and will yet praise thee more and more — For which I know thou wilt yet give me abundant occasion. My mouth shall show forth thy righteousness — Thy truth, justice, and mercy, manifested in all thy dispensations toward me; and thy salvation — Temporal and spiritual, wrought out for me; all the day long — It shall be the subject of all my songs, and my continual employment to publish it abroad. For I know not the number thereof — Of the instances in which thou hast manifested thy righteousness, that is, thy mercy and truth in delivering me. I will go — I will not sit down in despair, but I will go on in my work and warfare; in the strength of the Lord God — Relying, not on any strength of my own, or any efforts I can make, but disclaiming my own sufficiency, and depending on God only as all-sufficient: looking to and trusting in his providence and grace. Observe, reader, we must always go about God’s work in his strength, having our eyes up unto him, to work in us both to will and to do. I will make mention of thy righteousness — Of thy mercy and goodness; or, rather, of thy faithfulness in making good all thy promises, of thy equity in all thy dispensations, and of thy kindness to thy people that trust in thee. Of this righteousness, including these thy perfections, I will make mention, partly to praise and celebrate it, and partly to support and comfort myself with the remembrance of it, and what it implies.

Ver. 16. I will make mention of thy righteousness; by singing of all thy past mercies, the profusion of goodness and love to me, and to all thy people; for thy righteousness is very high, reaching to the heavens.

16. I will make mention of thy righteousness—As the source and ground of my salvation. True faith looks beyond secondary causes, and refers deliverances directly to God. Hence the emphatic thine only, which immediately follows. See on verse 19.

Verse 17. Thou hast taught me from my youth] I have had thee for my continual instructor: and thou didst begin to teach me thy fear and love from my tenderest infancy. Those are well taught whom God instructs; and when he teaches, there is no delay in learning.

Verse 17. O God, thou hast taught me from my youth — By the instruction of my parents, by thy word and Spirit enlightening and convincing me, and also by my own experience, namely, concerning thy righteousness last mentioned, the wondrous effects whereof I have received and declared from time to time. Observe here, reader, as it is a great blessing to be taught of God from our youth, from our childhood to know the Holy Scriptures, and the important truths revealed, the privileges exhibited, and the duties inculcated therein; so those that have been favoured and received good in this way, when they were young, must be doing good when they are grown up, and must continue to communicate what they have received.

17. From my youth—Again the psalmist reviews the divine care, as in vers. 5, 6. Hitherto… I declared—His faithfulness in making known the goodness of God had been co-extensive with that goodness. But the Hebrew punctuation gives the sense,—

“O God, thou hast taught me from my youth, and until this time; I will show forth thy wondrous works.”

Verse 18. Old and grey-headed] In the ninth verse {Psalm 71:9} he mentioned the circumstance of old age; here he repeats it, with the addition of hoary-headedness, which, humanly speaking, was calculated to make a deeper impression in his favour. Though all these things are well known to God, and he needs not our information, yet he is pleased to say, “Come now, and let us reason together.” And when his children plead and reason with him, they are acting precisely as he has commanded.

Verse 18. Now also when I am old, &c., forsake me not — Do not abandon the care of me when I need it most: but continue the same kindness to me in my declining years which I experienced when I was a youth. Those that have been taught of God from their youth, and have made it the business of their lives to honour him, may be sure he will not leave them when they are old and gray-headed, will not leave them helpless and comfortless, but will make the evil days of old age their best days, and such as they shall have reason to say they have pleasure in. Until I have showed thy strength — By my own experience of its being exerted in fresh instances in my behalf; unto this generation — To which I owe peculiar duties, and which I desire to serve according to thy will, Acts 13:36; and thy power to every one that is to come — To all future generations, by leaving my observations upon it on record for their benefit. Thus, as David acknowledges that “it was the God of Israel who taught him, as a warrior, to conquer, and as a psalmist, to declare the wondrous works of his great benefactor; so he requests to be preserved in his old age, until, by completing his victories, and his Psalms composed to celebrate them, he had showed the strength and power of God,” not only to his cotemporaries, “but to all that should arise in after times, and chant those divine hymns in the assemblies of the faithful, throughout all ages.” In like manner, “if St. Paul wish to have his life continued on earth, it is only that he may edify the church and glorify God. Otherwise it is far better, says he, to depart and be with Christ.” — Horne. In imitation of these, and such like excellent examples, as long as we live we ought to be endeavouring to glorify God, and edify one another; and those that have had the largest and longest experience of the goodness of God to them, should improve their experience for the good of their friends. And it is a debt which the old disciples of Christ owe to the succeeding generations, to leave behind them a solemn testimony to the power, and pleasure, and advantage of religion, and the truth of God’s promises.

18. Now also when I am old—A beautifully touching appeal! With age come conscious helplessness and dependence; how precious are God’s mercies then! See on verse 9; also, Genesis 28:15; Deuteronomy 31:6, 8; Psalm 37:25. Until I have showed thy strength—Literally, showed thy arm, the symbol of executive strength. Psalm 98:1; Isaiah 52:10. The motive of all the writer’s desire for deliverance was, that he might glorify God by publishing his wonderful works. Compare, “Christ shall be magnified in my body.” Philippians 1:20. This generation—Literally, a generation; but the next line determines it to mean the coming generation: “To all that shall come:” parallel to “they shall come,” that is, the seed, or generation of the righteous, (Psalm 22:30, 31,) as if he should say, “the on-coming generation.” Psalm 22:30, 31.

V. 19. Very high-Most eminent.

Verse 19. Thy righteousness-is very high] מרום d[ ad marom-is up to the exalted place, reaches up to heaven. The mercy of God fills all space and place. It crowns in the heavens what it governed upon earth. Who hast done great things] twldg gedoloth. Thou hast worked miracles, and displayed the greatest acts of power.

Who is like unto thee!] Ëwmk ym mi camocha. God is alone,—who can resemble him? He is eternal. He can have none before, and there can be none after; for in the infinite unity of his trinity he is that eternal, unlimited, impartible, incomprehensible, and uncompounded ineffable Being, whose essence is hidden from all created intelligences, and whose counsels cannot be fathomed by any creature that even his own hand can form. WHO IS LIKE UNTO THEE! will excite the wonder, amazement, praise, and adoration of angels and men to all eternity.

Verse 19. Thy righteousness also is very high — Most eminent and evident, as high things are; and that which thou hast in righteousness done for thy people is very great. God’s righteousness, here intended, includes the rectitude of his nature; the equity of his providential dispensations; the righteous laws which he hath given us to be ruled by; the righteous promises he hath given us to depend upon; and the everlasting righteousness which his Son hath brought in, by his obedience unto death, for our justification.

19. Thy righteousness—Five times in this psalm is the “righteousness” of God mentioned as the source of salvation and the theme of praise. Verses 2, 15, 16, 19, 24. It is a technical term for the rectoral justice of God. The Hebrews had no conception of any divine method of salvation, temporal or spiritual, which did not include justice as well as mercy; a vindication of regal rectitude as well as of fatherly pity. Psalm 85:10, 11, 13; Romans 3:26. Hence, no acceptable praise can be given him which does not exalt his righteousness, and no salvation can be expected which bears not the seal of his justice. See on Romans 3:25, 26. His acts are in harmony with all his attributes.

V. 20. Bring me-From the grave.

Verse 20. Thou, which hast showed me great and sore troubles] Multiplied straits and difficulties. And thou hast only showed them. Hadst thou permitted them to have fallen upon me with all their own energy and natural consequences, they would have destroyed me. As it was, I was nearly buried under them.

Shalt quicken me again] Shalt revive me-put new life in me. This has been applied to the passion of our Lord, and his resurrection; for it is added, Thou—

Shalt bring me up again from the depths of the earth.] Death shall not prey upon my body; thy Holy One can see no corruption. As applicable to David, it might mean his being almost overwhelmed with afflictions; and his deliverance was like a life from the dead.

Verses 20, 21. Thou, who hast showed me great and sore troubles, shalt quicken me again — I never was in such straits and distresses, (and yet I have been in such as were very great and sore,) but I found relief in thee; and therefore I doubt not but thou wilt now revive and restore me, though all men give me up for lost. And shalt bring me up again from the depths of the earth — That is, from the grave; for I am like one dead and buried, and past all hope of deliverance, without thy almighty help. Or, rather, it is an allusion to men who are fallen into a deep pit of water; and the meaning is, Thou shalt draw me out of the extreme danger in which I am plunged, and wherein I should perish without thy aid. Thou shalt increase my greatness — Nay, thou wilt not only restore me to my former greatness, but much augment the splendour of it; and comfort me on every side — And though I now seem forsaken by thee, thou wilt return again, and so surround me by thy favour, that my future comforts shall far exceed my present troubles.

Ver. 20. Thou which hast shewed me, led me through, great and sore troubles, wilt still lead me and bring me through these also.

20. Thou… hast showed me—Literally, Caused me to see; that is, to experience. He stumbles not at secondary causes, but refers his sufferings, no less than his deliverances, to the will of God. The Keri (Hebrew marginal reading) gives a plural suffix to this pronoun, and to the verb rendered quicken. It would then read, Thou who hast caused us to see distresses… shalt quicken us again. This shows that David’s troubles are identical with those of his people, in whose name, and as whose representative, he speaks. But this also is implied in the use of the singular pronoun, and is to be commonly understood in the interpretation of the psalms. Great and sore troubles—The descriptions following show that his distresses were such as to put deliverance completely beyond human power. Depths of the earth—Hebrew, abysses of the earth, equal to the lowest grave. The word abyss, or depth, here, is the same as is translated deep, Genesis 1:2, where, as in other places, it means the unfathomed waters of the ocean. Similar are the figures “deep waters,” “lower parts of the earth,” (but on this see an exception, Psalm 63:9,) “gates of death,” etc., terms equivalent to the grave. Psalm 69:2, 14, and 63:9, and 9:13; also Ephesians 4:9. In all such imagery the difficulty of saving is supposed to be equal to a resurrection from the dead, the idea of which is implied and was familiar to the Hebrews. Comp. Genesis 22:9-12; Hebrews 11:19; Romans 4:17.

Verse 21. Thou shalt increase my greatness] Thou wilt restore me to my throne and kingdom; and it shall be done in such a way that all shall see it was the hand of God; and I shall have the more honour on the account. Comfort me on every side.] I shall have friends in all quarters; and the tribes on all sides will support me.

Verses 20, 21. Thou, who hast showed me great and sore troubles, shalt quicken me again — I never was in such straits and distresses, (and yet I have been in such as were very great and sore,) but I found relief in thee; and therefore I doubt not but thou wilt now revive and restore me, though all men give me up for lost. And shalt bring me up again from the depths of the earth — That is, from the grave; for I am like one dead and buried, and past all hope of deliverance, without thy almighty help. Or, rather, it is an allusion to men who are fallen into a deep pit of water; and the meaning is, Thou shalt draw me out of the extreme danger in which I am plunged, and wherein I should perish without thy aid. Thou shalt increase my greatness — Nay, thou wilt not only restore me to my former greatness, but much augment the splendour of it; and comfort me on every side — And though I now seem forsaken by thee, thou wilt return again, and so surround me by thy favour, that my future comforts shall far exceed my present troubles.

21. Thou shalt increase my greatness—As in the case of Job, 42:10, 12. So gloriously shall God reverse my suffering lot. On every side—Hebrew, Thou wilt surround, thou wilt comfort me.

Verse 22. I will also praise thee with the psaltery] lbn ylkb bichli nebel, with the instrument nebel. Unto thee will I sing with the harp; rwnkb bechinnor, with the kinnor. Both were stringed instruments, and the principal used in the Jewish worship; and with which, or any thing like them, in Divine worship, we, as Christians, have nothing to do.

Verses 22-24. I will also praise thee, &c. — And then surely I shall be no less forward to bless thee than thou art to bestow thy benefits on me. My lips shall greatly rejoice, and my soul, &c. — It is not possible to express the joy wherewith, not merely my lips, but my heart and soul shall sing triumphant songs for the extraordinary deliverance which I expect from thee. My tongue also shall talk of thy righteousness all the day long — Which shall not only be the subject of my solemn songs, but of my constant discourse; wherein I will perpetually magnify thy goodness and truth toward me, and thy just vengeance upon mine enemies. How much more is “the truth of God, in accomplishing his promises, by the redemption of our souls, and the confusion of our spiritual enemies, a subject which demands a never ceasing tribute of gratitude and love, of praise and thanksgiving. To celebrate it aright, with the melody of voices and affections, all in perfect concord, is the duty and delight of the church militant; which, when thus employed, affords the best resemblance of the church triumphant.” — Horne.

Ver. 22. I will also praise thee with the psaltery—with the harp. These were both stringed instruments, and were used by prophets in acts of devotion, and cannot be forbidden in christian worship, provided they be so used as to assist, and not to overpower the voice of the people.

22. Thy truth—Or, thy faithfulness. David’s salvation would cause him to praise not only the mercy and pity of God, but his truth, righteousness, holiness, because with these he was in harmony, and without these God could extend no mercy. See note on verse 19.

Verse 23. My lips shall greatly rejoice-and my soul] My lips shall use words expressive of my soul’s happiness and gratitude. Thou hast redeemed me; and thou shalt have the eternal praise.

Verses 22-24. I will also praise thee, &c. — And then surely I shall be no less forward to bless thee than thou art to bestow thy benefits on me. My lips shall greatly rejoice, and my soul, &c. — It is not possible to express the joy wherewith, not merely my lips, but my heart and soul shall sing triumphant songs for the extraordinary deliverance which I expect from thee. My tongue also shall talk of thy righteousness all the day long — Which shall not only be the subject of my solemn songs, but of my constant discourse; wherein I will perpetually magnify thy goodness and truth toward me, and thy just vengeance upon mine enemies. How much more is “the truth of God, in accomplishing his promises, by the redemption of our souls, and the confusion of our spiritual enemies, a subject which demands a never ceasing tribute of gratitude and love, of praise and thanksgiving. To celebrate it aright, with the melody of voices and affections, all in perfect concord, is the duty and delight of the church militant; which, when thus employed, affords the best resemblance of the church triumphant.” — Horne.

23. My lips shall greatly rejoice—No common joy could express the feelings due to such wonderful deliverance. Bishop Mant versifies it, taking the word rendered “greatly rejoice” as indicating “a brisk, vibratory motion, like that of the lips in singing a lively air;” the lips keeping time with the emotions of the soul:—

“Quick with delight my lips shall move,

My soul an answering rapture prove,

To sing thy guardian name.”

Verse 24. Talk of thy righteousness] The righteousness of God is frequently used in this Psalm, and in other places, to signify his justice, judgments, faithfulness, truth, mercy, &c. There are few words of more general import in the Bible.

They are confounded] The counsel of Ahithophel is confounded, and turned to foolishness, and he was so ashamed that he went and hanged himself. As to the vain and wicked Absalom, he met with the fate that he had meditated against his father. Though not yet done, David sees all these things as actually accomplished; for he had got a Divine assurance that God would bring them to pass.

Verses 22-24. I will also praise thee, &c. — And then surely I shall be no less forward to bless thee than thou art to bestow thy benefits on me. My lips shall greatly rejoice, and my soul, &c. — It is not possible to express the joy wherewith, not merely my lips, but my heart and soul shall sing triumphant songs for the extraordinary deliverance which I expect from thee. My tongue also shall talk of thy righteousness all the day long — Which shall not only be the subject of my solemn songs, but of my constant discourse; wherein I will perpetually magnify thy goodness and truth toward me, and thy just vengeance upon mine enemies. How much more is “the truth of God, in accomplishing his promises, by the redemption of our souls, and the confusion of our spiritual enemies, a subject which demands a never ceasing tribute of gratitude and love, of praise and thanksgiving. To celebrate it aright, with the melody of voices and affections, all in perfect concord, is the duty and delight of the church militant; which, when thus employed, affords the best resemblance of the church triumphant.” — Horne.

24. For they are confounded—The preterit tense of the verb contemplates the act as past—have been ashamed, have been confounded, which illustrates the vigour of his faith, and, like its author, “calleth those things which be not as though they were,” (Romans 4:17;) or, possibly the tidings of victory had even now reached him. See introductions to this and the two preceding psalms. It is true, however, that David often uses the historic sense to express the lively assurance of his faith, in events yet to come, or the evidence that his prayer is answered.