Psalm 71:15 Kommentar

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.

My mouth shall show forth thy righteousness,.... Both his punitive justice in taking vengeance on his enemies, agreeably to the above imprecations; and his faithfulness in the performance of promises of good things unto him; as also his essential righteousness displayed and glorified in the redemption that is by Christ; and particularly the righteousness of Christ, accepted of God, and imputed by him; which the psalmist with his mouth declared his faith in, expressed his joy at, and set forth in a strong manner the glory and excellency of it, and determined to make mention of it, and of that only, as in Psa 71:16; and thy salvation all the day; both temporal and eternal; the glory of both, and praise for the same; for I know not the numbers thereof; of that righteousness and salvation, the numerous blessings which are contained in them; see Psa 40:5; or "though I know not the numbers of them" (c); though he could not fully declare the glories and excellencies of the righteousness and salvation of God, and the numerous mercies and rich grace included in them; yet he would attempt to set them forth in the best way he could, though in a feeble and imperfect manner. (c) "quamvis", Junius & Tremellius, Piscator, Gejerus; So Ainsworth.

"My mouth shall tell out Your righteousness" [Psalm 71:15]: not mine. From thence I will add to all Your praise: because even that I am righteous, if righteous I am, is Your righteousness in me, not my own: for You justify the ungodly. [Romans 4:5] "All the day long Your salvation." What is, "Your salvation"? Let no one assume to himself, that he saves himself, "Of the Lord is Salvation." Not any one by himself saves himself, "Vain is man's salvation." "All the day long Your Salvation:" at all times. Something of adversity comes, preach the Salvation of the Lord: something of prosperity comes, preach the Salvation of the Lord. Do not preach in prosperity, and hold your peace in adversity: otherwise there will not be that which has been said, "all the day long." For all the day long is day together with its own night. Do we when we say, for example, thirty days have gone by, mention the nights also; do we not under the very term days include the nights also? In Genesis what was said? "The evening was made, and the morning was made, one day." [Genesis 1:5] Therefore a whole day is the day together with its own night: for the night does serve the day, not the day the night. Whatever you do in mortal flesh, ought to serve righteousness: whatever you do by the commandment of God, be it not done for the sake of the advantage of the flesh, lest day serve night. Therefore all the day long speak of the praise of God, to wit, in prosperity and in adversity; in prosperity, as though in the day time; in adversity, as though in the night time: all the day long nevertheless speak of the praise of God, so that you may not have sung to no purpose, "I will bless God at every time, always the praise of Him is in my mouth.". ..

Then follows the clause “because I have not known business transactions.” That part of the verse is recognized to create a problem unless it is well investigated. For if every person of business must be altogether condemned, not even those who are known to exercise the remaining arts are able to escape this condemnation. For what else is “business” other than to wish to make more expensive those things which can be sold for cheaper? We read in the lives of the fathers that that most holy man, Paphnutius, was obtained by a businessman in accordance with a revelation, and today in the church of God there are those who handle merchandise but are in the faith. A most foul deed is condemned, not an honest matter, just as we read that a rich man will not enter into the kingdom of heaven, although Job, Abraham, Isaac, Jacob and the patriarchs were nonetheless wealthy in their possessions. Therefore, this passage is thinking of those horrible people of business, who give no thought at all to the righteousness of the Lord but, owing to their immodest quest for money, are contaminated by their burdening their merchandise more with their perjuries than by their prices. The Lord threw such people out of the temple and said, “Do not make the home of my Father a place of business, a den of thieves.” Therefore, as I think, we must adopt the following understanding so as to read, “My mouth proclaimed your righteousness because I did not know business transactions, namely those which are stained with bad deeds.”

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.

for I know . . . thereof--innumerable, as he had not time to count them.