Psalm 71:24 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 tongue also shall talk of thy righteousness all the day long,.... See Gill on Psa 71:16; for they are confounded; his adversaries, for whose confusion he prayed, Psa 71:13; for they are brought unto shame that seek my hurt; as Absalom and Ahithophel, being both brought to a shameful end. Next: Psalms Chapter 72

But lest you should think the soul alone redeemed, wherein now you have heard one "again," "but still," he says; why still? "but still my tongue also:" therefore now the tongue of the body: "all day long shall meditate of Your righteousness" [Psalm 71:24]: that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, "but still my tongue also all day long shall meditate of Your righteousness"? "When they shall have been confounded and shall have blushed, that seek evil things for me." When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groans amid chaff, so long as wheat groans amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour, so long as lily groans amid thorns, there will not be wanting enemies to say, "When shall he die, and his name perish?" "Behold there shall come the time when Christians shall be ended and shall be no more: as they began at a set time, so even unto a particular time they shall be." But while they are saying these things and without end are dying, and while the Church is continuing preaching the Arm of the Lord to every generation that is to come; there shall come Himself also at last in His glory, there shall rise again all the dead, each with his cause: there shall be severed good men to the right hand, but evil men to the left, and they shall be confounded that did insult, they shall blush that did mock: and so my tongue after resurrection shall meditate of Your righteousness, all day long of Your praise, "when they shall have been confounded and shall have blushed, that seek evil things for me."

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.