Psalm 70:5 Komentář

This psalm is adapted to a state of affliction; it is copied almost word for word from the fortieth, and, some think for that reason, is entitled, "a psalm to bring to remembrance;" for it may be of use sometimes to pray over the prayers we have formerly made to God upon similar occasions, which may be done with new affections. David here prays that God would send, I. Help to himself (Psa 70:1, Psa 70:5). II. Shame to his enemies (Psa 70:2, Psa 70:3). III. Joy to his friends (Psa 70:4). These five verses were the last five verses of Ps. 40. He seems to have intended this short prayer to be both for himself and us a salve for every sore, and therefore to be always in mind; and in singing we may apply it to our particular troubles, whatever they are. To the chief musician. A psalm of David, to bring to remembrance.

INTRODUCTION TO PSALM 70 To the chief Musician, A Psalm of David, to bring to remembrance. This psalm, according to Kimchi, was composed by David when he fled from Saul, or from Absalom; so Theodoret; but if at either of those times, it is most likely to be the latter, since the following psalm, it is certain, was penned when he was an old man, Psa 69:9; the word translated "to bring to remembrance" is thought, by Aben Ezra, to be the first word of some pleasant song; see Psa 38:1. The Targum paraphrases it, to remember the use of the frankincense; alluding to Lev 2:2; Jarchi says it signifies prayer, and refers to Psa 20:7, as instances of the use of the word in such a sense; and so this psalm is composed by the psalmist in a petitionary way, to put the Lord in remembrance of his afflictions, and of his promises of help and deliverance, which he prays for; see Psa 132:1; and that he would avenge him on his enemies, and show respect to his friends; or it was written to refresh his own memory with his present state, and to put him in mind from whence he might expect help and salvation. The title of the psalm in the Arabic version is, and so in the Vulgate Latin, following the Septuagint, "a remembrance that the Lord had saved him:'' and in the Syriac version, "a psalm of David as to the letter, when he sent Joab to take Shemuah (Sheba), who rebelled; also a supplication of the righteous, and even of Christ himself.'' And seeing this follows upon the preceding, and may be reckoned an appendix to it, and there are some things in it which manifestly refer to the latter part of that, and the whole is detached from the fortieth psalm, with which it agrees, a few words only excepted, which manifestly belongs to the Messiah; it is right to understand this of him; Psa 40:13.

But I am poor and needy,.... In Psa 40:17 it follows, yet "the Lord thinketh on me"; instead of which it is here; see Gill on Psa 40:17; make haste unto me, O God; which repeats for sense the same petition as in Psa 71:1; thou art my help and my deliverer; O Lord, make no tarrying; in Psa 40:17 it is, "O my God". Next: Psalms Chapter 71

Behold, "Be the Lord magnified:" will you never, will you nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I. But thou then what? "But I am needy and poor" [Psalm 70:5]. He is rich, He abounding, He needing nothing. Behold my light, behold whence I am illumined; for I cry, "You shall illumine my candle, O Lord." What then of you? "But I am needy and poor." I am like an orphan, my soul is like a widow destitute and desolate: help I seek, always mine infirmity I confess. There have been forgiven me my sins, now I have begun to follow the commandments of God: still, however, I am needy and poor. Why still needy and poor? Because "I see another law in my members fighting against the law of my mind." [Romans 7:23] Why needy and poor? Because, "blessed are they that hunger and thirst after righteousness." [Matthew 5:6] Still I hunger, still I thirst: my fullness has been put off, not taken away. "O God, aid me." Most suitably also Lazarus is said to be interpreted, "one aided:" that needy and poor man, that was transported into the bosom of Abraham; [Luke 16:23] and bears the type of the Church, which ought always to confess that she has need of aid. This is true, this is godly. "I have said to the Lord, My God You are." Why? "For my goods You need not." He needs not us, we need Him: therefore He is truly Lord. For you are not the very true Lord of your servant: both are men, both needing God. But if you suppose your servant to need you, in order that you may give him bread; thou also needest your servant, in order that he may aid your labours. Each one of you does need the other. Therefore neither of you is truly lord, and neither of you truly servant. Hear thou the true Lord, of whom you are the true servant: "I have said to the Lord, My God You are." Why are You Lord? "Because my goods You need not"? But what of you? "But I am needy and poor." Behold the needy and poor: may God feed, may God alleviate, may God aid: "O God," he says, "aid me."

The Psalmist, probably in old age, appeals to God for help from his enemies, pleading his past favors, and stating his present need; and, in confidence of a hearing, he promises his grateful thanks and praise. (Psa. 71:1-24) (Compare Psa 30:1-3).