Psalms 71:1

Translation
King James Version
¶ In thee, O LORD, do I put my trust: let me never be put to confusion.
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KJV (with Strong's)
In thee, O LORD H3068, do I put my trust H2620 H8804: let me never H408 H5769 be put to confusion H954 H8799.
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Complete Jewish Bible
In you, ADONAI, I have taken refuge; let me never be put to shame.
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Berean Standard Bible
In You, O LORD, I have taken refuge; let me never be put to shame.
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American Standard Version
In thee, O Jehovah, do I take refuge: Let me never be put to shame.
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World English Bible Messianic
In you, LORD, I take refuge. Never let me be disappointed.
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Geneva Bible (1599)
In thee, O Lord, I trust: let me neuer be ashamed.
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Young's Literal Translation
In Thee, O Jehovah, I have trusted, Let me not be ashamed to the age.
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See also
Psalms 31:1Psalms 31:3Psalms 25:2Psalms 25:31 Peter 2:6Psalms 22:5Psalms 125:1
In the KJVVerse 14,978 of 31,102

Study This Verse

SUMMARY

Psalms 71:1 opens with a profound and unwavering declaration of trust in the LORD, serving as the psalmist's foundational plea and the anchor for the entire psalm. It expresses an absolute reliance on God as the sole refuge and steadfast protector, coupled with an earnest petition that this profound trust will never result in disappointment, public shame, or spiritual confusion. This verse encapsulates a lifetime of faithful dependence and anticipates God's faithful vindication of His trusting servant.

CONTEXT

  • Literary Context: Psalm 71 is a unique prayer within the Psalter, notably lacking a superscription but clearly articulating the heartfelt cry of an aging individual, as evidenced by references to old age in verses like Psalms 71:9 and Psalms 71:18. It belongs to the genre of individual lament, yet it is richly interwoven with expressions of profound trust, praise, and a recounting of God's faithfulness from youth (Psalms 71:5-6). The psalmist appeals for deliverance from numerous adversaries (Psalms 71:4) and challenging circumstances, grounding his present petition in a deep history of divine intervention. This opening verse, "In thee, O LORD, do I put my trust: let me never be put to confusion," establishes the fundamental premise of his appeal: his complete and active reliance on God's character and power. It is the unwavering anchor for all subsequent requests and expressions of hope found throughout the psalm.
  • Historical & Cultural Context: While Psalm 71 lacks a specific historical superscription, the sentiments articulated within it are deeply resonant with the human condition, particularly within the ancient Near Eastern cultural framework. The psalmist's plea for refuge and protection reflects a common and urgent need in a world where individuals often faced significant and tangible threats from enemies, societal pressures, and the vulnerabilities of aging without modern social safety nets. The concept of "trust" (Hebrew chasah) inherently implies seeking shelter, a vital act in a vulnerable existence. Furthermore, the fervent desire not to be "put to confusion" (Hebrew bush) speaks powerfully to the profound cultural significance of honor and shame in ancient Israelite society. Public shame or disgrace was a devastating social consequence, often interpreted as a sign of divine abandonment or the failure of one's chosen refuge. Thus, the psalmist's prayer is not merely for personal emotional comfort but for God to uphold His own reputation by publicly vindicating His trusting servant in the eyes of others, demonstrating His reliability and power.
  • Key Themes: This foundational verse introduces several major theological and narrative themes that permeate Psalm 71 and resonate throughout the broader biblical narrative. Firstly, Unwavering Trust is paramount; the psalmist's declaration "In thee, O LORD, do I put my trust" signifies an active, deliberate, and exclusive reliance on God as his ultimate refuge and source of security. This is not a passive hope but a chosen posture of profound dependence, a theme echoed in Psalm 91:2. Secondly, the theme of Divine Steadfastness and Vindication is central, encapsulated in the plea "let me never be put to confusion." This expresses a deep desire for God's unfailing support, ensuring that the psalmist's trust does not lead to disappointment, public shame, or being overthrown by his troubles. It highlights God's covenant faithfulness and His commitment to those who depend on Him, a promise reiterated in Isaiah 49:23. Thirdly, the psalm, beginning with this verse, underscores Lifelong Dependence on God, as the psalmist recounts God's faithfulness from his earliest days (Psalms 71:5-6), making his present declaration of trust deeply rooted in a history of divine intervention. Finally, while not explicit in this verse, the broader psalm reveals the theme of Deliverance from Enemies, making the plea for "no confusion" a request for God's active intervention and vindication against those who seek the psalmist's harm (Psalms 71:10-13).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God, YHWH (often transliterated as Yahweh or rendered "Jehovah" in older English translations). Its use here emphasizes the personal, relational, and faithful character of the God with whom the psalmist has a covenant relationship. The psalmist places his trust not in a generic deity, but in the specific, self-existent, and eternal God who has revealed Himself through His mighty acts of deliverance and His unwavering promises to His people.
  • trust (Hebrew, châçâh', H2620): A primitive root, this verb means "to flee for protection" or "to confide in." It paints a vivid picture of taking refuge, much like a bird seeking cover under its mother's wings or a person finding safety in a strong fortress. It implies an active, deliberate act of running to God for safety, acknowledging Him as the only secure haven. This is not a passive hope but an intentional act of seeking shelter and placing one's reliance entirely upon God.
  • confusion (Hebrew, bûwsh', H954): A primitive root, this word properly means "to pale" and by implication "to be ashamed," "disappointed," or "disgraced." In the context of trusting God, it refers to the dread of one's faith proving to be in vain, leading to public humiliation or a profound sense of having been abandoned by the very one in whom trust was placed. It is a fervent prayer that the psalmist's reliance on God will not result in a public demonstration of God's perceived failure to deliver, thereby bringing shame upon both the psalmist and, implicitly, upon God's reputation.

Verse Breakdown

  • "In thee, O LORD, do I put my trust": This opening clause is a powerful and emphatic declaration of exclusive and absolute reliance. The Hebrew structure places "In thee" (בְּךָ, beka) at the very beginning of the sentence, highlighting that God, and God alone (YHWH), is the singular object of the psalmist's trust. This is not a tentative hope but a settled conviction, an active choice to place one's entire being, future, and circumstances into the hands of the covenant-keeping God. This declaration serves as the foundational premise for the subsequent petition, grounding the request in a demonstrated and unwavering faith.
  • "let me never be put to confusion": This is a heartfelt and urgent petition that directly follows from the declaration of trust. The psalmist prays that his act of taking refuge in God will not prove futile or lead to public shame, disgrace, or deep disappointment. The phrase "never be put to confusion" (אַל־אֵבֹושׁ לְעוֹלָם, 'al-evosh l'olam) uses a strong negative particle ("never") and the word for "eternity" or "forever," emphasizing the psalmist's desire for a permanent vindication. "Confusion" here implies a state of being utterly confounded or humiliated, especially in the face of adversaries who might mock his faith. It is a plea for God to uphold His own reputation and faithfulness by ensuring that His trusting servant is not ultimately abandoned or overcome by his troubles, thereby demonstrating His reliability as a refuge.

Literary Devices

Psalm 71:1 employs several impactful literary devices to convey its profound message. The most prominent is Apostrophe, a direct address to an absent or personified entity, clearly seen in "O LORD," which imbues the prayer with intimacy, reverence, and urgency, as the psalmist speaks directly to God as the sole recipient of his trust. There is also a strong sense of Parallelism, specifically a form of synthetic or consequential parallelism, where the second clause, "let me never be put to confusion," functions as the desired outcome or consequence of the first clause, "In thee, O LORD, do I put my trust." The trust is explicitly stated as the means to avoid confusion, creating a cause-and-effect relationship that highlights the psalmist's expectation of God's faithfulness. Furthermore, the term "confusion" can be seen as a form of Metonymy or Synecdoche, where "confusion" stands for the broader state of being defeated, shamed, or disappointed by one's enemies or adverse circumstances, which would be the antithesis of the security found in God. The verse also functions as a powerful Petition within the broader Lament genre of the psalm, setting a tone of earnest appeal grounded in a deep and abiding faith.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 71:1 encapsulates a foundational theological truth: God is utterly trustworthy, and those who genuinely rely on Him will not be ultimately disappointed or shamed. This verse resonates deeply with the biblical emphasis on God's unwavering faithfulness (Hebrew hesed and emet) and His steadfast commitment to vindicate His people. It highlights the active nature of faith, not as a passive hope, but as a deliberate choice to take refuge in the divine character and power. The psalmist's plea for "no confusion" is not a sign of weak faith, but rather a profound understanding that God's honor is intrinsically linked to the steadfastness and ultimate deliverance of His people who trust in Him. When believers are upheld and delivered, God's reliability and glory are affirmed to a watching world, demonstrating His covenant faithfulness. This theme of divine vindication for the trusting is a recurring motif throughout Scripture, assuring believers that their hope in God is never in vain.

REFLECTION AND APPLICATION

Psalms 71:1 serves as a timeless model for the believer's posture before God, particularly in seasons of vulnerability, uncertainty, or opposition. The declaration "In thee, O LORD, do I put my trust" is far more than a mere statement; it is an active, conscious choice to transfer our reliance from fleeting circumstances, personal strength, or human institutions to the unchanging character and unfailing power of God. In a world constantly shifting, often threatening, and frequently disappointing, this verse calls us to anchor our souls in the divine. The subsequent plea, "let me never be put to confusion," is a deeply human and legitimate prayer. It acknowledges our vulnerability and our fervent desire for God's faithfulness to be visibly manifested in our lives, ensuring that our hope in Him does not result in ultimate disappointment or public shame. It encourages us to pray boldly for God's vindication, not primarily for our own glory, but for His name to be honored through our steadfastness. This verse reminds us that true security is found not in the absence of trouble, but in the unwavering presence of a trustworthy God who delights in upholding those who take refuge in Him.

Questions for Reflection

  • What specific circumstances or fears in my life currently challenge my ability to declare with full conviction, "In thee, O LORD, do I put my trust"?
  • How does my understanding of God's character (His faithfulness, omnipotence, and love) strengthen my resolve to trust Him fully, even when circumstances seem bleak?
  • In what ways might I be tempted to put my ultimate trust elsewhere (e.g., finances, relationships, personal achievements, self-reliance) instead of solely in the LORD?
  • What does it mean for me to pray "let me never be put to confusion" in my daily walk, and how does God's promise to uphold His trusting children offer comfort and assurance in times of trial?

FAQ

What does "put to confusion" mean in this context?

Answer: In Psalms 71:1, "put to confusion" (from the Hebrew word bush) means to be shamed, disgraced, disappointed, or humiliated. The psalmist is expressing a profound fear that his act of trusting in God might prove to be unfounded or futile, leading to public ridicule from his adversaries or a personal sense of having been abandoned by God. It's a prayer for God to act in such a way that the psalmist's faith is vindicated, and God's own reputation as a faithful refuge is upheld. It's not a prayer for personal comfort alone, but for God's glory to be seen in His steadfastness towards those who trust Him. This concept is powerfully echoed in Romans 10:11, which states, "For the scripture saith, Whosoever believeth on him shall not be ashamed."

Is it acceptable for a believer to pray that they would not be "put to confusion" or shamed?

Answer: Absolutely. This is a legitimate and deeply human prayer, rooted in a desire for God's glory to be upheld through His faithfulness to His people. If those who explicitly trust in the LORD are ultimately put to shame or abandoned, it could be perceived as a failure on God's part, leading to dishonor for His name among those who do not believe. Therefore, the psalmist's prayer is not a sign of weak faith, but rather a confident appeal to God's character and covenant promises. It is a plea for God to demonstrate His power and faithfulness by delivering His trusting servant, thereby vindicating both the psalmist's trust and God's own reputation. This aligns with other biblical passages where God's people appeal to Him for deliverance so that His name might be glorified, such as Psalm 25:2 and Psalm 31:1.

CHRIST-CENTERED FULFILLMENT

Psalms 71:1, with its profound declaration of trust and earnest plea for steadfastness against confusion, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While the psalmist expresses a fervent hope that his trust will not lead to shame, Jesus, the perfect Son of God and the ultimate embodiment of trust, truly placed His absolute reliance in the Father, even as He faced the deepest "confusion" and humiliation of the cross. He "endured the cross, despising the shame" (Hebrews 12:2), fully trusting that the Father would not abandon Him to the grave. His cry of dereliction, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), highlights the unfathomable depth of the "confusion" and separation He bore for humanity's sin, yet this was immediately followed by a profound act of trust as He committed His spirit to the Father (Luke 23:46). The Father's response to Christ's perfect trust was not confusion or abandonment, but ultimate vindication through the glorious resurrection, proving decisively that Christ's trust was perfectly placed and never put to shame (Acts 2:24). For all believers, our trust in the LORD is now mediated through our union with Christ. Because He bore our shame and was raised in glory, those who place their faith in Him "shall not be put to shame" (1 Peter 2:6). Our ultimate security and steadfastness are guaranteed not by our own perfect trust, but by the perfect trust and ultimate vindication of Jesus, ensuring that in Him, we are eternally secure and will never face ultimate confusion, condemnation, or separation from God (Romans 8:1).

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Commentary on Psalms 71 verses 1–13

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Two things in general David here prays for - that he might not be confounded and that his enemies and persecutors might be confounded.

I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here,

1.How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (Psa 71:1): "In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help." Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (Psa 71:3); and again, "Thou art my refuge, my strong refuge" (Psa 71:7); that is, "I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust" (Psa 71:5); that is, "thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so."

2.How his confidence in God is supported and encouraged by his experiences (Psa 71:5, Psa 71:6): "Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for by thee have I been holden up from the womb." Ever since he had the use of his reason he had been a dependent upon God's goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother's bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: "Thou art he that took me out of my mother's bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Psa 116:16. And therefore," (1.) "I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then." (2.) "Therefore I have reason to resolve that I will devote myself unto thee: My praise shall therefore be continually of thee;" that is, "I will make it my business every day to praise thee and will take all occasions to do it."

3.What his requests to God are, in this confidence.

(1.)That he might never be put to confusion (Psa 71:1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed.

(2.)That he might be delivered out of the hand of his enemies (Psa 71:2): "Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape" (God will, with the temptation, make a way to escape, Co1 10:13): "Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, Psa 71:4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces." Three things he pleads for deliverance: - [1.] The encouragement God had given him to expect it: Thou hast given commandment to save me (Psa 71:3); that is, thou hast promised to do it, and such efficacy is there in God's promises that they are often spoken of as commands, like that, Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (Psa 71:4), for he is a holy, just, and good God. [3.] The many eyes that were upon him (Psa 71:7): "I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God." Or, "I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not."

(3.)That he might always find rest and safety in God (Psa 71:3): Be thou my strong habitation; by thou to me a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often.

(4.)That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (Psa 71:8): "Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence." Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only seven times a day (Psa 119:164), but all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world.

(5.)That he might not be neglected now in his declining years (Psa 71:9): Cast me not off now in the time of my old gage; forsake me not when my strength fails. Observe here, [1.] The natural sense he had of the infirmities of age: My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his labour and sorrow, Psa 90:10. [2.] The gracious desire he had of the continuance of God's presence with him under these infirmities: Lord, cast me not off; do not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (Psa 71:12): "O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable. I my God! a God in covenant with me, make haste for my help, lest I perish before help come."

II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, Psa 71:10, Psa 71:11. Their plot was deep and desperate; it was against his life: They lay wait for my soul (Psa 71:10), and are adversaries to that, Psa 71:13. Their powers and policies were combined: They take counsel together. And very insolent they were in their deportment: They say, God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is talking to the grief of one whom God has smitten, Psa 69:26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him. Have I now come up without the Lord against this city, to destroy it? Isa 36:10. It is true, if God has forsaken a man, there is none to deliver him; but therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But rejoice not against me, O my enemy! though I fall, I shall rise. He that seems to forsake for a small moment will gather with everlasting kindness. 2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (Psa 71:13): "Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined." God will turn into shame the glory of those who turn into shame the glory of God and his people.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 71
"O God, in You I have hoped, O Lord, I shall not be confounded for everlasting" [Psalm 71:1]. Already I have been confounded, but not for everlasting. For how is he not confounded, to whom is said, "What fruit had ye in these things wherein ye now blush?" [Romans 6:21] What then shall be done, that we may not be confounded for everlasting? "Draw near unto Him, and be ye enlightened, and your faces shall not blush." Confounded you are in Adam, withdraw from Adam, draw near unto Christ, and then you shall not be confounded. "In You I have hoped, O Lord, I shall not be confounded for everlasting." If in myself I am now confounded, in You I shall not be confounded for everlasting.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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