Psalm 71:21 মন্তব্য

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.

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, Psa 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.

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.

But this was discipline; admonition, not desertion. Lastly, giving thanks, he says what? "And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." But when before? What is this "again"? You have fallen from a high place, O man, disobedient slave, O thou proud against your Lord, you have fallen. There hast come to pass in you, "every one that exalts himself shall be humbled:" may there come to pass in you, "every one that humbles himself shall be exalted." [Luke 14:11] Return thou from the deep. I return, he says, I return, I acknowledge; "O God, who is like You? How great troubles have You shown to me, many and evil! And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." "We perceive," I hear. You have brought us back from the bottomless places of the earth, hast brought us back from the depth and drowning of sin. But why "again"? When had it already been done? Let us go on, if perchance the latter parts of the Psalm itself do not explain to us the thing which here we do not yet perceive, namely, why he has said "again." Therefore let us hear: "How great troubles You have shown to me, many and evil! And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." What then? "You have multiplied Your righteousness, and being turned You have comforted me, and from the bottomless places of the earth again You have brought me back" [Psalm 71:21]. Behold a second "again"! If we labour to unravel this "again" when written once, who will be able to unravel it when doubled? Now "again" itself is a redoubling, and once more there is written "again." May He be with us from whom is grace, may there be with us the arm also which we are telling forth to every generation that is to come: may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the veil of the temple was rent in the midst, but to show that through His Passion the secret things of all mysteries were opened. [Matthew 27:51] May He then Himself be with men passing over unto Him, be the veil taken away: [2 Corinthians 3:16] may our Lord and Saviour Jesus Christ tell us why such a voice of the Prophet has been sent before, "You have shown to me troubles many and evil: and being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." Behold this is the first "again" which has been written. Let us see what this is, and we shall see why there is a second "again."

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.

increase, &c.--that is, the great things done for me (Psa 71:19; compare Psa 40:5).