TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 70:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The title tells us that this psalm was designed to bring to remembrance; that is, to put God in remembrance of his mercy and promises (for so we are said to do when we pray to him and plead with him. Isa 43:26, Put me in remembrance) - not that the Eternal Mind needs a remembrancer, but this honour he is pleased to put upon the prayer of faith. Or, rather, to put himself and others in remembrance of former afflictions, that we may never be secure, but always in expectation of troubles, and of former devotions, that when the clouds return after the rain we may have recourse to the same means which we have formerly found effectual for fetching in comfort and relief. We may in prayer use the words we have often used before: our Saviour in his agony prayed thrice, saying the same words; so David here uses the words he had used before, yet not without some alterations, to show that he did not design to tie himself or others to them as a form. God looks at the heart, not at the words.
I.David here prays that God would make haste to relieve and succour him (Psa 70:1, Psa 70:5):
I am poor and needy, in want and distress, and much at a loss within myself. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things. He prays,
1.That God would appear for him to deliver him from his troubles in due time.
2.That in the mean time he would come in to his aid, to help him under his troubles, that he might not sink and faint.
3.That he would do this quickly: Make haste (Psa 70:1), and again (Psa 70:5), Make haste, make no tarrying. Sometimes God seems to delay helping his own people, that he may excite such earnest desires as these. He that believes does not make haste, so as to anticipate or outrun the divine counsels, so as to force a way of escape or to take any unlawful methods of relief; but he may make haste by going forth to meet God in humble prayer that he would hasten the desired succour. "Make haste unto me, for the longing desire of my soul is towards thee; I shall perish if I be not speedily helped. I have no other to expect relief from: Thou art my help and my delivered. Thou hast engaged to be so to all that seek thee; I depend upon thee to be so to me; I have often found thee so; and thou art sufficient, all-sufficient, to be so; therefore make haste to me."
II.He prays that God would fill the faces of his enemies with shame, Psa 70:2, Psa 70:3. Observe,
1.How he describes them; they sought after his soul - his life, to destroy that - his mind, to disturb that, to draw him from God to sin and to despair. They desired his hurt, his ruin; when any calamity befel him or threatened him they said, "Aha, aha! so would we have it; we shall gain our point now, and see him ruined." Thus spiteful, thus insolent, were they.
2.What his prayer is against them: "Let them be ashamed; let them be brought to repentance, so filled with shame as that they may seek thy name (Psa 83:16); let them see their fault and folly in fighting against those whom thou dost protect, and be ashamed of their envy, Isa 26:11. However, let their designs against me be frustrated and their measures broken; let them be turned back from their malicious pursuits, and then they will be ashamed and confounded, and, like the enemies of the Jews, much cast down in their own eyes," Gen 6:16.
III.He prays that God would fill the hearts of his friends with joy (Psa 70:4), that all those who seek God and love his salvation, who desire it, delight in it, and depend upon it, may have continual matter for joy and praise and hearts for both; and then he doubts not but that he should put in for a share of the blessing he prays for; and so may we if we answer the character.
1.Let us make the service of God our great business and the favour of God our great delight and pleasure, for that is seeking him and loving his salvation. Let the pursuit of a happiness in God be our great care and the enjoyment of it our great satisfaction. A heart to love the salvation of the Lord, and to prefer it before any secular advantages whatsoever, so as cheerfully to quit all rather than hazard our salvation, is a good evidence of our interest in it and title to it.
2.Let us then be assured that, if it be not our own fault, the joy of the Lord shall fill our minds and the high praises of the Lord shall fill our mouths. Those that seek God, if they seek him early and seek him diligently, shall rejoice and be glad in him, for their seeking him is an evidence of his good-will to them and an earnest of their finding him, Psa 105:3. There is pleasure and joy even in seeking God, for it is one of the fundamental principles of religion that God is the rewarder of all those that diligently seek him. Those that love God's salvation shall say with pleasure, with constant pleasure (for praising God, if we make it our continual work, will be our continual feast), Let God be magnified, as he will be, to eternity, in the salvation of his people. All who wish well to the comfort of the saints, and to the glory of God, cannot but say a hearty amen to this prayer, that those who love God's salvation may say continually, Let God be magnified.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"O God, to my aid make speed" [Psalm 70:1]. For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, "O God, to my aid make speed." "Let them be confounded and fear that seek my soul." Christ is speaking: whether Head speak or whether Body speak; He is speaking that has said, "Why do you persecute Me?" [Acts 9:4] He is speaking that has said, "Inasmuch as you have done it to one of the least of Mine, to Me you have done it." [Matthew 25:40] The voice then of this Man is known to be of the whole man, of Head and of Body: that need not often be mentioned, because it is known. "Be they confounded," he says, "and fear that seek my soul." In another Psalm He says, "I was looking unto the right and saw, and there was not one that would know Me: flight has perished from Me, and there is not one to seek out My soul." There of persecutors He says, that there was not one to seek out His soul: but here, "Let them be confounded and fear that seek My soul."...And where is that which you have heard from your Lord, "Love ye your enemies, do good to them that hate you, and pray for them that persecute you"? [Matthew 5:44] Behold you suffer persecution, and cursest them from whom you suffer, how do you imitate the Passions of your Lord that have gone before, hanging on the cross and saying, "Father, forgive them, for they know not what they do." [Luke 23:34] To persons saying such things the Martyr replies and says, you have set before me the Lord, saying, "Father, forgive them, for they know not what they do:" understand thou my voice also, in order that it may be yours too: for what have I said concerning mine enemies? "Let them be confounded and fear." Already such vengeance has been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters, he was seeking some to drag and slay: a voice having been heard from above, "Saul, Saul, why do you persecute Me," [Acts 9:4] he was confounded and laid low, and he was raised up to obedience, that had been inflamed unto persecuting. This then the Martyrs desire for their enemies, "Let them be confounded and fear." For so long as they are not confounded and fear, they must needs defend their actions: glorious they think themselves, because they hold, because they bind, because they scourge, because they kill, because they dance, because they insult, and because of all these doings they be some time confounded and fear. For if they be confounded, they will also be converted: because converted they cannot be, unless they shall have been confounded and shall have feared. Let us then wish these things to our enemies, let us wish them without fear. Behold I have said, and let me have said it with you, may all that still dance and sing and insult the Martyrs "be confounded and fear:" at last within these walls confounded may they beat their breasts!
And so for keeping up continual recollection of God this devotional formula is to be ever set before you. “O God, make speed to save me. O Lord, make haste to help me.”This verse has not unreasonably been picked out from the whole of Scripture for this purpose. It embraces all the feelings which can be implanted in human nature, and it can be fitly and satisfactorily adapted to every condition and all assaults. Since it contains an invocation of God against every danger, it contains humble and devout confession, it contains the watchfulness of anxiety and continual fear, it contains the thought of one’s own weakness, confidence in the answer, and the assurance of a present and ever ready help. For anyone who is constantly calling on his protector is certain that God is always at hand. It contains the glow of love and charity, it contains a view of the plots and a dread of enemies from which one, who sees himself day and night hemmed in by them, confesses that he cannot be set free without the aid of his defender. This verse is an impregnable wall for all who are laboring under the attacks of demons, as well as impenetrable coat of mail and a strong shield. It does not allow those who are in a state of moroseness and anxiety of mind or depressed by sadness or all kinds of thoughts to despair of saving remedies, as it shows that he, who is invoked, is ever looking on at our struggles and is not far from those who call on him. It warns us whose lot is spiritual success and delight of heart that we ought not to be at all elated or puffed up by our happy condition, which it assures us cannot last without God as our protector, while it implores him always and speedily to help us.
This verse, I say, will be found helpful and useful to every one of us in whatever condition we may be. For one who always and in all matters wants to be helped, shows that he needs the assistance of God not only in sorrowful or hard matters but also equally in prosperous and happy ones, that he may be delivered from the one and also made to continue in the other, as he knows that in both of them human weakness is unable to endure without God’s assistance.
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Summary
Psalm 70:1, introduced by a unique superscription, presents a concise yet profoundly fervent prayer from King David, characterized by an overwhelming sense of urgency for divine intervention. It encapsulates a desperate, immediate cry for God to act swiftly and decisively, both to deliver the psalmist from pressing dangers and to provide timely help. This verse not only establishes the intense tone for the entire psalm, which functions as a focused lament, but also powerfully articulates a foundational trust in God's covenant faithfulness and omnipotence in a moment of profound personal distress.
Context
Literary Context
Psalm 70 stands as a remarkably concise and intense lament, distinguished by its near-verbatim repetition of Psalm 40:13-17. This striking duplication suggests that Psalm 70 may have functioned as a standalone liturgical excerpt, perhaps a condensed prayer designed for urgent and specific situations, highlighting its adaptability and potent impact. The superscription, "To the chief Musician, [A Psalm] of David, to bring to remembrance," provides crucial insight into its intended use in public worship, likely accompanied by musical arrangement. The phrase "to bring to remembrance" (Hebrew: lehazkir) points to a prayer specifically crafted to prompt God's memory of His covenant promises and the suppliant's dire need, or conversely, to serve as a reminder to the worshiper of God's unwavering readiness to respond to heartfelt pleas. The psalm immediately plunges into an impassioned plea for swift deliverance, establishing a tone of profound vulnerability, absolute dependence, and an unwavering reliance on God alone.
Historical & Cultural Context
While the precise historical setting for Psalm 70 is not explicitly stated, its themes resonate deeply with the numerous laments attributed to David throughout the Psalter. These often emerged during periods of intense persecution, betrayal, or significant military threats, such as those chronicled in 1 Samuel 23. As king, David frequently faced both internal and external adversaries, making urgent appeals for divine aid a recurring necessity in his life and reign. The instruction "To the chief Musician" (Hebrew: lamnats·tseach') underscores the sophisticated and well-established musical and liturgical practices prevalent in ancient Israelite worship. In this context, psalms served not merely as personal expressions of faith but also as communal vehicles for lament, praise, and petition. The concept of "bringing to remembrance" was a significant biblical motif, implying a covenantal relationship where petitioners could confidently appeal to God's immutable character and His past acts of salvation, trusting that He would act decisively once more.
Key Themes
The most prominent themes in Psalm 70:1 are Urgency and Desperation, powerfully conveyed through the emphatic and repeated imperative "Make haste." This is far from a casual request; it is an intense, desperate cry from a soul in profound distress, reflecting an immediate sense of peril and vulnerability that demands swift divine intervention. Another crucial theme is Exclusive Reliance on God, as David turns solely to the divine for rescue, addressing God by both the general name Elohim ("O God"), which emphasizes His universal power and sovereignty, and the personal covenant name Yahweh ("O LORD"), which highlights His intimate faithfulness to His people. This dual address profoundly underscores both God's omnipotence and His relational commitment to His servant. Furthermore, the verse introduces the overarching theme of Divine Deliverance and Help, laying the theological groundwork for the remainder of the psalm's pleas for rescue from enemies and ultimate vindication. This encapsulates a fundamental human need for divine intervention when all human resources are exhausted, echoing the broader, comforting theme of God as a refuge and strength found consistently throughout the Psalms.
Exposition and Analysis
Key Word Analysis
A primitive root verb meaning "to hurry" or "to be eager with excitement or enjoyment." In this imperative form, its repetition conveys an intense sense of urgency, speed, and the immediate need for divine action. It reflects the psalmist's deep distress and the critical nature of his situation, demanding a swift and unhesitating response from God. It is a bold, direct plea for God to act without delay.
This is the plural form of ʼĕlôah, commonly translated as "God." It is a general term for deity, but when used with the article or in reference to the supreme God, it emphasizes His universal power, sovereignty, and role as the Creator and ultimate authority over all things. Addressing God as Elohim appeals to His boundless might and ability to intervene in any circumstance.
This is the personal, covenantal name of God, often rendered "Yahweh" and famously revealed to Moses as "I AM WHO I AM" (Exodus 3:14). This name emphasizes God's self-existence, eternal nature, unwavering faithfulness, and His intimate, unchanging character within His covenant relationship with His people. The dual address to Elohim and Yahweh appeals to both God's omnipotence and His covenant love and relational commitment.
Verse Breakdown
"¶ To the chief Musician, [A Psalm] of David, to bring to remembrance."
This superscription serves as a vital introductory frame, providing critical information regarding the psalm's authorship (David), its liturgical context (intended for the chief Musician, suggesting public worship and musical performance), and its specific function ("to bring to remembrance," indicating a prayer of formal petition or memorial). It immediately sets the stage for the following verses as a structured, urgent appeal.
"[Make haste], O God, to deliver me;"
The psalmist immediately launches into an impassioned and urgent plea, employing the imperative "Make haste," which signals extreme distress and the critical need for immediate divine action. Addressing God as "O God" (Elohim) appeals to His supreme power, universal authority, and inherent ability to intervene decisively in any circumstance. The subsequent request "to deliver me" signifies a desperate plea for rescue from overwhelming danger, powerful enemies, or dire, life-threatening circumstances.
"make haste to help me, O LORD."
This concluding clause powerfully reiterates the urgent plea for speed, intensifying the psalmist's desperate situation and emphasizing the critical nature of his need. The request "to help me" broadens the scope beyond mere deliverance to encompass comprehensive support, strength, and provision in the face of adversity. The address "O LORD" (Yahweh) invokes God's covenant faithfulness, reminding Him of His sacred promises and His unwavering relational commitment to His people, thereby strengthening the very foundation and legitimacy of the psalmist's urgent appeal.
Literary Devices
Psalm 70:1 masterfully employs several potent Literary Devices to convey its profound urgency and theological depth. The most striking is Repetition, specifically of the imperative "Make haste" (חוּשׁ). This forceful Anaphora, the repetition of a word or phrase at the beginning of successive clauses, underscores the psalmist's profound urgency and desperation, creating an immediate and palpable sense of crisis. There is also clear Parallelism, specifically Synonymous Parallelism, where the phrases "to deliver me" and "to help me" express very similar ideas, reinforcing the singular, focused nature of the prayer for comprehensive divine aid. The strategic use of both "O God" (Elohim) and "O LORD" (Yahweh) constitutes Apostrophe, a direct and intense address to God. Furthermore, this dual address functions as a subtle form of Merism, encompassing the full scope of God's being—from His universal, omnipotent power as Creator to His personal, faithful commitment within the covenant relationship. This sophisticated rhetorical strategy allows the psalmist to appeal to every aspect of God's character and nature.
Theological and Thematic Connections
Psalm 70:1 is a profound theological statement embedded within a desperate prayer, affirming the foundational biblical truth that God is both utterly sovereign and intimately involved in the lives of His people. David's urgent cry is not indicative of impatience or a lack of faith, but rather a powerful demonstration of profound trust that God is supremely capable and unreservedly willing to act swiftly and decisively in times of crisis. It highlights the divine invitation and legitimacy of bringing our deepest anxieties, most pressing needs, and most vulnerable pleas directly to God, without reservation or pretense. The dual address to Elohim (universal power) and Yahweh (covenant faithfulness) underscores that the God of cosmic power is simultaneously the covenant-keeping God who hears, remembers, and responds to the cries of His children. This verse profoundly encourages believers to approach God with bold confidence, knowing that He is a present help in trouble and that His immutable character compels Him to deliver and sustain those who call upon Him in truth. It grounds the very act of prayer in God's nature as both the omnipotent Creator and the faithful, relational Redeemer.
Reflection and Application
Psalm 70:1 offers a timeless and profoundly relevant model for prayer in moments of overwhelming distress and urgent need. David's unvarnished honesty and fervent, repeated plea remind us that it is not only permissible but often spiritually essential to cry out to God with desperation when facing seemingly insurmountable challenges. We are profoundly encouraged to bring our anxieties, fears, and most pressing needs directly to our heavenly Father, trusting implicitly in His character as both the all-powerful Creator and our faithful, covenantal LORD. This verse teaches us to cultivate a prayer life characterized by directness, raw honesty, and an unwavering belief in God's supreme ability and willingness to intervene and help. In a world that frequently promotes self-reliance and stoicism, David's prayer stands as a powerful, counter-cultural reminder of our absolute dependence on divine intervention and the profound peace that comes from casting all our burdens upon the One who cares for us and is uniquely capable of swift and comprehensive deliverance. It invites us to cultivate an intimate relationship with God where no plea is too urgent, no need is too small, and no cry goes unheard by His attentive ear.
Questions for Reflection
FAQ
Why is Psalm 70 so similar to Psalm 40:13-17?
The near-verbatim similarity between Psalm 70 and the latter portion of Psalm 40 suggests a deliberate and significant connection. Scholars propose several possibilities for this unique literary relationship. Psalm 70 might be an excerpt from Psalm 40, specifically adapted for a distinct, urgent liturgical or personal use. Alternatively, it could be a condensed version, designed for quicker recitation in times of immediate crisis, or both psalms might draw from a common, well-established pool of Davidic prayers or liturgical formulas used in ancient Israel. This striking repetition powerfully highlights the enduring relevance, spiritual potency, and adaptability of this particular prayer for deliverance and swift divine aid, indicating it was a well-known and profoundly effective plea within ancient Israelite worship and personal devotion.
What does the phrase "to bring to remembrance" in the superscription mean?
The Hebrew phrase lehazkir (לְהַזְכִּיר) literally means "to cause to remember" or "to bring to mind." In the profound context of prayer, this phrase carries a rich, dual meaning. Firstly, it can be understood as a direct plea for God to "remember" His covenant promises, His past acts of faithfulness, and the specific needs of the suppliant (e.g., Psalm 25:6). This does not imply that God literally forgets, but rather that He would act decisively according to His character and promises. Secondly, it can serve as a powerful reminder to the worshiper or the community of God's unwavering attentiveness and readiness to hear and respond to desperate prayers, thereby reinforcing faith and trust in His active and compassionate involvement in human affairs. It frames the psalm as a formal, intentional, and deeply meaningful petition.
Is it appropriate to demand that God "make haste" in prayer?
Yes, David's repeated imperative "Make haste" profoundly demonstrates that it is entirely appropriate and even biblically modeled to express urgency and desperation in prayer. This is not a demand born of impatience, arrogance, or a lack of faith, but rather a heartfelt cry from a place of profound vulnerability, absolute dependence, and deep trust in God's character. It acknowledges God's supreme sovereignty and His infinite ability to act swiftly and decisively, appealing directly to His compassion and omnipotence. The biblical narrative is replete with examples of God responding to urgent, desperate pleas from His people (e.g., Exodus 14:15). This verse powerfully teaches us that honesty, directness, and even the expression of a desire for speed in prayer are welcome before God, who lovingly invites us to cast all our anxieties and burdens upon Him, for He cares for us (1 Peter 5:7).
Christ-Centered Fulfillment
Psalm 70:1, with its urgent and desperate plea for divine deliverance and swift help, finds its ultimate fulfillment and deepest resonance in the person and redemptive work of Jesus Christ. David's fervent cry for a deliverer powerfully foreshadows the coming of the one true Deliverer, who rescues us from the domain of darkness and transfers us to the kingdom of His beloved Son. In His earthly ministry, Jesus Himself profoundly embodied this desperate cry for help, particularly in His agony in Gethsemane, where He prayed with intense urgency, "Father, if you are willing, remove this cup from me" (Luke 22:42). Yet, even in His profound distress, He perfectly demonstrated absolute trust in the Father's sovereign will, even unto a humiliating death on the cross. The "haste" David so desperately desired from God is ultimately and decisively realized in God's supreme act of salvation through Christ's atoning sacrifice, which swiftly and definitively delivered humanity from the pervasive power of sin and the ultimate sting of death (Hebrews 9:26). Moreover, the risen and ascended Jesus now serves eternally as our great High Priest, who ever lives to intercede for us, ensuring that our own cries for help are always heard, understood, and answered by the Father through His perfect mediation. Thus, David's prayer is not merely a historical lament but a profound prophetic longing for the ultimate divine intervention found solely and completely in Christ, who is our swift help, our eternal deliverance, and our ever-present advocate.