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Commentary on Psalms 71 verses 1–13
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.
"O Lord, my God, be not far from me" [Psalm 71:12]. So it is, and the Lord is not far off at all. For, "The Lord is near unto them that have bruised the heart." "My God, unto my help look Thou." "Be they confounded and fail that engage my soul" [Psalm 71:13]. What has he desired? "Be they confounded and fail." Why has he desired it? "That engage my soul"? What is, "That engage my soul"? Engaging as it were unto some quarrel. For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, "That engage our soul"? First provoking us to withstand God, in order that in our evil things God may displease us. For when are you right, so that to you the God of Israel may be good, good to men right in heart? When are you right? Will you hear? When in that good which you do, God is pleasing to you; but in that evil which you suffer God is not displeasing to you. See ye what I have said, brethren, and be ye on your guard against men that engage your souls. For all men that deal with you in order to make you be wearied in sorrows and tribulations, have this aim, namely, that God may be displeasing to you in that which you suffer, and there may go forth from your mouth, "What is this? For what have I done?" Now then have you done nothing of evil, and art you just? He unjust? A sinner I am, you say; I confess, just I call not myself. But what, sinner, have you by any means done so much evil as he with whom it is well? As much as Gaiuseius? I know the evil doings of him, I know the iniquities of him, from which I, though a sinner, am very far; and yet I see him abounding in all good things, and I am suffering so great evil things. I do not then say, O God, "what have I done" to You, because I have done nothing at all of evil; but because I have not done so much as to deserve to suffer these things. Again, art you just, He unjust? Wake up, wretched man, your soul has been engaged! I have not, he says, called myself just. What then do you say? A sinner I am, but I did not commit so great sins, as to deserve to suffer these things. You say not then to God, just I am, and You are unjust: but you say, unjust I am, but You are more unjust. Behold your soul has been engaged, behold now your soul wages war. What? Against whom? Your soul, against God; that which has been made against Him by whom it was made. Even because you are in being to cry out against Him, you are ungrateful. Return, then, to the confession of your sickness, and beg the healing hand of the Physician. Think thou not they are happy who flourish for a time. You are being chastised, they are being spared: perchance for you chastised and amended an inheritance is being kept in reserve....Lastly, see what follows, "Let them put on confusion and shame, that think evil things to me." "Confusion and shame," confusion because of a bad conscience, shame because of modesty. Let this befall them, and they will be good....
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SUMMARY
Psalms 71:12 is a profoundly urgent and intimate prayer from a psalmist, likely an elder facing severe distress and opposition, who desperately pleads for God's immediate and tangible presence and swift intervention. This verse encapsulates a deep human yearning for divine nearness and prompt assistance, reflecting a lifelong, unwavering trust in God as the sole refuge and deliverer, even when circumstances suggest abandonment or delay.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 71:12 employs several powerful literary devices to convey its urgent and deeply personal plea. The most prominent is Apostrophe, a direct address to an absent or personified entity, in this case, God. This immediately establishes the deeply personal and relational nature of the prayer, inviting the reader into the psalmist's intimate dialogue with the Divine. Repetition is also evident in the double address, "O God" and "O my God," which serves to emphasize the psalmist's intimate bond with the Divine and to intensify the earnestness and desperation of his supplication. Furthermore, the verse exhibits a form of Synonymous Parallelism, where the second clause, "O my God, make haste for my help," echoes and amplifies the sentiment of the first, "O God, be not far from me." Both express a desperate longing for God's active presence and intervention, with "make haste" adding a crucial layer of temporal urgency to the desire for "not far." The implied Metaphor of God's "distance" or "nearness" speaks not of physical space but of relational engagement, active involvement, and compassionate presence in the psalmist's life and struggles.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 71:12 powerfully articulates the human experience of perceived divine distance and the desperate longing for God's immediate and tangible presence. Theologically, it affirms that while God is omnipresent and immutable, His people often experience His presence in varying degrees of felt intimacy and active intervention. This verse is a testament to the legitimacy of crying out to God with raw honesty, even when He feels far away or slow to act. It underscores God's covenant faithfulness, reminding us that He is indeed "our God," one who hears and responds to the cries of His children, especially those who have trusted Him throughout their lives. The psalmist's plea for God to "make haste" does not imply a lack of faith in God's sovereignty but rather a profound trust in His character as a Helper who is able and willing to act decisively in His perfect timing, demonstrating that genuine faith is active and vocal in its need.
REFLECTION AND APPLICATION
Psalms 71:12 offers a profound and timeless model for prayer in times of deep distress, loneliness, or overwhelming circumstances. It teaches us the vital importance of honest, vulnerable, and persistent communication with God. When we feel overwhelmed, abandoned, or that God is distant, this verse gives us explicit permission to articulate those very feelings, to cry out to Him with the full weight of our need and the urgency of our situation. It reminds us that our relationship with God is intensely personal ("O my God") and that He invites us to appeal directly to His character as our ever-present Helper and Refuge. Even when His help seems delayed or His presence unfelt, our earnest prayers for His divine proximity and speedy assistance are heard by a faithful God who promises never to leave or forsake us. This verse encourages a courageous, desperate prayer rooted in a lifelong trust, knowing that God is intimately involved in our lives and responds compassionately to the cries of His beloved children.
Questions for Reflection
FAQ
Does God ever truly "distance" Himself from His people, or is this merely a human perception?
Answer: While God is omnipresent and His nature is immutable, the psalmist's cry "be not far from me" reflects a common and deeply human experience of perceived divine distance. This feeling can arise from intense suffering, unanswered prayer, a sense of spiritual dryness, or the overwhelming presence of evil. Theologically, God does not abandon His faithful ones (as promised in Hebrews 13:5), but He may allow trials that test our faith or seem to obscure His immediate presence. The prayer is not a statement of God's actual departure but an earnest, heartfelt plea for His felt, active, and delivering presence in a time of desperate need, acknowledging the reality of human experience while appealing to the unwavering truth of God's faithfulness.
Is it appropriate to ask God to "make haste" or to demand swift action from Him?
Answer: The phrase "make haste" (Hebrew chûwsh) is an earnest, desperate plea, not a disrespectful demand. It reflects the psalmist's critical situation and profound reliance on God's timely intervention. Throughout Scripture, God's people frequently cry out for swift deliverance and immediate help (e.g., Psalms 143:7). This demonstrates a healthy, honest, and intimate relationship with God where we are free to express the full urgency of our needs, trusting in His sovereignty to respond in His perfect wisdom and timing. It is an act of faith, believing that God is indeed able to act immediately and effectively according to His divine will.
CHRIST-CENTERED FULFILLMENT
The desperate cry for God's presence and swift help in Psalms 71:12 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The longing for God to "be not far" is perfectly answered in the person of Emmanuel, "God with us" (Matthew 1:23), who took on human flesh and dwelt among us, bridging the chasm between the divine and the human (John 1:14). Through His atoning work on the cross, the perceived distance between God and humanity is not only bridged but eternally overcome, as believers are brought near to God by the blood of Christ (Ephesians 2:13). The plea to "make haste for my help" is answered by the swift and decisive intervention of Christ, who, through His death and resurrection, conquered sin, death, and the powers of darkness, securing eternal salvation and delivering all who believe. He is our ever-present High Priest, who sympathizes with our weaknesses and provides abundant grace and timely help in our every time of need (Hebrews 4:15-16). Furthermore, through the gift of the Holy Spirit, Christ promises to never leave or forsake His followers (John 14:18), ensuring His enduring presence and ready help in every trial, thus fulfilling the psalmist's deepest longing for divine nearness and swift intervention in a way that transcends mere temporal deliverance.