Psalm 71:17 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.

O God, thou hast taught me from my youth,.... The corruption of human nature; the weakness and impotence of it, to everything that is spiritually good; and the need of continual strength and grace from Christ, to go to him for righteousness and strength, life and salvation, and to walk by faith on him; the doctrine of justification by the righteousness of Christ, and the insufficiency of his own; the will, ways, and worship of God; and all the duties of religion, prayer, praise, &c. and whoever were the instruments, or whatever were the means, of teaching David these things, he ascribes it to God. Whether his parents, or the priests and Levites, taught him the sacrifices and ordinances of the law, it was the Lord that blessed instructions to him; and that taught him by providences and precepts, and by his Holy Spirit. And a wonderful blessing it is to be taught of God, and not of men, things relating both to doctrine and practice; and it is an addition to it to be taught these things early, as David was from his youth; and therefore the Lord was so soon the object of his faith and trust, Psa 71:5; and, as Timothy, from a child, was acquainted with the holy Scriptures, and the things contained in them, which are able to make wise unto salvation, Isa 29:13; and hitherto have I declared thy wondrous works: not only of nature and providence, but of grace; the treasuring up of all grace, and the blessings of it in Christ; the work of redemption by him; the work of regeneration and conversion by his Spirit; and the perseverance of the saints by his grace and strength; which are all wonderful and amazing. And as the psalmist saw his interest in these things, and had an experience of them, he declared them to others for their encouragement, and to the glory of all the three Persons; see Psa 66:16.

"O God, You have taught me from my youth" [Psalm 71:17]. What have you taught me? That of Your righteousness alone I ought to be mindful. For reviewing my past life, I see what was owing to me, and what I have received instead of that which was owing to me. There was owing punishment, there has been paid grace: there was owing hell, there has been given life eternal. "O God, You have taught me from my youth." From the very beginning of my faith, wherewith You have renewed me, You taught me that nothing had preceded in me, whence I might say that there was owing to me what You have given. For who is turned to God save from iniquity? Who is redeemed save from captivity? But who can say that unjust was his captivity, when he forsook his Captain and fell off to the deserter? God is for our Captain, the devil a deserter: the Captain gave a commandment, the deserter suggested guile: where were your ears between precept and deceit? Was the devil better than God? Better he that revolted than He that made you? You believed what the devil promised, and found what God threatened. Now then out of captivity being delivered, still however in hope, not yet in substance, walking by faith, not yet by sight, "O God," he says, "You have taught me from my youth." From the time that I have been turned to You, renewed by You who had been made by You, re-created who had been created, re-formed who had been formed: from the time that I have been converted, I have learned that no merits of mine have preceded, but that Your grace has come to me gratis, in order that I might be mindful of Your righteousness alone.

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.

Past experience again encourages. taught me, &c.--by providential dealings.