Bible Commentaries
Psalms 70

Introduction

THERE are strong reasons for believing that these Psalms, like the first and second, are connected together, so as to form one pair, the (Psalms 70) 70th being like an introduction to the (Psalms 71) 71st. In the (Psalms 71) 71st there is no title;—a want which exists nowhere throughout the first and second books of Psalms, except where a pair of Psalms occurs. The fact, that the (Psalms 70) 70th Psalm is merely a repetition of a part of the (Psalms 40) 40th, is very unfavourable to its being considered as occupying an entirely independent position, but admits of explanation, if the two Psalms be viewed as connected together. To this may be added, the analogy of the opening verses of the (Psalms 71) 71st, which are borrowed from Psalms 31. Then both Psalms are as it were wrought together by an alphabetical arrangement; the beginning, the middle, and the end of the whole are indicated by the three first letters of the alphabet. The (Psalms 70) 70th Psalm begins with א , the (Psalms 71) 71st with ב , which is doubled, for the purpose of rendering it less doubtful that this beginning is accidental, and concludes with ג , which alternates with ת , the appropriate letter for a conclusion,—גת and תג . Finally, if we add the verses of the (Psalms 70) 70th to those of the (Psalms 71) 71st, we obtain the remarkable number 30, three decades.

The ground on which the relation of the (Psalms 70) 70th to the (Psalms 71) 71st Psalm depends, cannot be doubtful. It is the same which in Psalms 71 itself has been the cause of the passage at the beginning being borrowed from the (Psalms 31) 31st Psalm, and of the verbal references which occur, near the close of this passage, to the Psalms 22, Psalms 40, Psalms 35, and Psalms 38 Psalms, viz, the purpose to connect our Psalm with the other Davidic Psalms which refer to the suffering righteous man, and to point it out as a link of that chain: compare at Psalms 69. But particularly, Psalms 70 forms a transition between the Psalms 69 and Psalms 71; the three together forming a kind of Trilogy. The (Psalms 70) 70th is a compend of the (Psalms 40) 40th Psalm, to which the (Psalms 69) 69th is very closely allied, and therefore is particularly well fitted to serve as the link of connection between the (Psalms 69) 69th and the (Psalms 71) 71st.

As the variations between the (Psalms 70) 70th and the (Psalms 40) 40th Psalms have already been considered, in our remarks on the latter Psalm, we shall proceed at once to the (Psalms 71) 71st.

The Psalm begins, Psalms 71:1-3, with the prayer for deliverance, in which there is a short reference to the ground which affords security for its being heard. After the Introduction, which is borrowed from Psalms 31, there follows, in Psalms 71:4-13, a more extended developement of its contents: God has manifested great favour to the Psalmist from his early youth, Psalms 71:4-8, therefore may he not reject him in his helpless old age, when mighty enemies threaten him with destruction, Psalms 71:9-13. On the same basis on which the prayer rested, there rises the hope, in Psalms 71:14-21. The conclusion consists of a promise, ver. Psalms 71:22-24, to render thanks for the assistance which is confidently anticipated.

The whole Psalm contains 24 verses, twice 12. The first division, which contains the prayer and its basis, is complete in 10 verses, and is divided into two fives; the second half, which contains the hope and the thanks, consists, in like manner, of 10 verses, and is divided into a seven and a three. Between the two main divisions there is an intercalary verse, the ( Psalms 71:14) 14th, containing the substance of the second part. This intercalary verse, together with the three verses of the introduction, and the six verses of Psalms 70 (including the title, the originality of which is very strongly supported by its having a place within the formal arrangement), make up the third decade.

The same remarks are applicable to the subject of the Psalm, which have already been made on Psalms 69 : it is the suffering righteous man. In Psalms 71:20 we have, as in Psalms 69:26, a plurality, concealed under a unity. The application of the Psalm to the whole of the community (Luther, Cocceius, and others, consider the Psalm as a prayer of the church in its old age) is to be considered as false only if it be exclusively adopted. Besides the analogy of those other Psalms which are intimately connected with this one, there is the constant use, except in Psalms 71:20, of the singular, which is sufficient to shew that the Psalm was also, and in the first instance, designed to apply to individual suffering righteous men. We would not however be justified in rejecting altogether the application to the whole community, (compare Isaiah 46:3-4, Psalms 129:1), or even in considering it as a mere adaptation: compare at Psalms 22.

The particular aspect of the general subject embraced by the Psalm, is the opening of the fountains of consolation for the suffering righteous man in his old age. The Psalmist teaches him how to be patient in tribulation, and joyful in hope, by contemplating that grace of God which he has already enjoyed, and how to drive away the bitterness of his pain, by praising God, as he dwells with his whole soul upon the recollection of those deeds, which are like so many pledges of fresh deliverance. It is obvious that we cannot, with many of the old expositors, consider the mention of the aged man speaking, and of his feebleness, as a particular individual feature, restricting the Psalm to the relation in which David stood to Absalom. The colouring, which in every thing else is entirely general, and the analogy of the kindred Psalms, are decisive against this. There may be truth, however, in the assumption that David here comforts the suffering righteous man in his old age with that same comfort wherewith he himself had been comforted in his old age. That this, however, cannot be maintained with perfect confidence, and that it is even possible that David may have only supposed himself to be in such a situation, is evident from parallel instances. The Countess Amelia Juliana, of Rudolstadt, for example, in the poem, “I leave God to rule in all,” says, “I am not in high esteem, and not like others great and rich,” etc., and, “I strive not after high estate, the best by far is middle rank.”

The authorship, asserted in the title to be David’s, is confirmed by the near relation in which the Psalm stands to those Davidic Psalms which have been already referred to, (compare at the Psalms 69), a relation which is of such a character that it must have proceeded from identity of authorship, and not from copying. The ( Psalms 71:20) 20th verse, on the other hand, has been appealed to, as affording evidence that the Psalm was composed during the captivity. But there is nothing more in that verse than the expression, in general terms, of the hope of deliverance out of great trouble. And the entire absence, both here, and throughout all the rest of the Psalm, of every individual description of the trouble, is sufficient to show that it is utterly impossible to find out any historical occasion.

Our Psalm, in common with all the Psalms of the same kind, is characterized by an easy style of language,—which is to be accounted for from the fact that David is reciting a prayer for the use of sufferers, to whose necessities he kindly accommodates himself. The fact, which many have perverted to throw doubt on the Davidic authorship of this Psalm, is to be judged of by what Schmolk says of his own poems: “Simplicity has ruled the lips and the pen. It was therefore necessary to pray with the simple. High words do not always come from the bottom of the heart.” ( B. Ringwald and B. Schmolk von Hoffman v. Fallersleben, p. 55.)