PSALM 70 COMME�TARYEDITED BY GLE�� PEASE

For the director of music. Of David. A petition.

I�TRODUCTIO�

SPURGEO�, "TITLE. To the Chief Musician, A Psalm of David. So far the title corresponds with Psalms 40:1-17, of which this is a copy with variations. David appears to have written the full length Psalm, and also to have made this excerpt from it, and altered it to suit the occasion. It is a fit pendant to Psalms 69:1-36, and a suitable preface to Psalms 71:1-24. To bring to remembrance. This is the poor man's memorial. David personally pleads with God that he may not be forgotten, but David's Lord may be heard here also. Even if the Lord seems to forget us, we must not forget him. This memorial Psalm acts as a connecting link between the two Psalms of supplicatory expostulation, and makes up with them a precious triad of song.

BE�SO�, "This Psalm is copied almost word for word from the 40th, from Psalms 40:13 to the end; and, perhaps, it is for this reason entitled, A Psalm to bring to remembrance. For it may sometimes be of use to pray over again the prayers which we have formerly made to God on like occasions. David here prays that God would send help to him, shame to his enemies, and joy to his friends. The reader will find in the notes on Psalms 40 th all that is necessary for the elucidation of this Psalm.

1 Hasten, O God, to save me; come quickly, Lord, to help me.

BAR�ES, "Make haste - These words are supplied by our translators. The first word in Psa_40:13, rendered “be pleased,” is here omitted in the

original. The psalm in the Hebrew begins abruptly - “O God, to deliver me,” -leaving the impression that this is a fragment - a fragment commencing without even the care necessary to make the grammatical construction complete.

O God - Hebrew, אלהיםאלהיםאלהיםאלהים 'Elohiym'Elohiym'Elohiym'Elohiym. In the corresponding place in Psa_40:13

the word is “Yahweh.” Why the change was made is unknown. The remainder of the verse is the same as in Ps. 40.

CLARKE, "Make haste to help me - I am in extreme distress, and the most imminent danger. Haste to help me, or I am lost.

GILL, "Make haste, O God, to deliver me,.... The phrase, "make haste", is supplied from the following clause in Psa_40:13; it is, "be pleased, O Lord", or "Jehovah". The Targum renders it, "to deliver us"; very wrongly;

make haste to help me, O Lord; See Gill on Psa_22:19.

HE�RY, "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.”

JAMISO�, "Psa_70:1-5. This corresponds to Psa_40:13-17 with a very few variations, as “turn back” (Psa_70:3) for “desolate,” and “make haste unto me” (Psa_70:5) for “thinketh upon me.” It forms a suitable appendix to the preceding, and is called “a Psalm to bring to remembrance,” as the thirty-eighth [see on Psa_38:1, title].

SPURGEO�, "Ver. 1. This is the second Psalm which is a repetition of another, the former being Psalms 53:1-6, which was a rehearsal of Psalms 14:1-7. The present differs from the Fortieth Psalm at the outset, for that begins with, "Be pleased, "and this, in our version, more urgently with,Make haste; or, as in the Hebrew, with an abrupt and broken cry, O God, to deliver me; O Lord, to help me hasten. It is not forbidden us, in hours of dire distress, to ask for speed on God's part in his coming to rescue us. The only other difference between this and verse 13 of Psalms 40:1-17, is the putting of Elohim in the beginning of the verse for Jehovah, but why this is done we know not; perhaps, the guesses of the critics are correct, but perhaps they are not. As we have the words of this Psalm twice in the letter, let them be doubly with us in spirit. It is most meet that we should day by day cry to God for deliverance and help; our frailty and our many dangers render this a perpetual necessity.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSWhole Psalm. Francke would apply the present Psalm to the state of the Christian church after the resurrection and exaltation of Christ, and would put the words in the mouths of the faithful of that time. On the same ground of transferring the language adapted to Christ in Psalms 40:1-17 to the faithful in this Psalm, we need not hesitate to take them on our lips, as the language of the church in every age. I cannot but reassert my conviction of the intentional arrangement of the Psalms in the order in which we now have them, made in all probability, partially at least, at the time they were handed over to public use. It is surely a daring conjecture made by Walford, that the repetition of this Psalm arose from some mistake of the persons by whom the Psalms were collected and arranged, after the return from the captivity in Babylon. W. Wilson.HI�TS TO THE VILLAGE PREACHERVer. 1.I. Occasion of his prayer.1. Affliction.

2. Helplessness. II. Subject of his prayer. Deliverance, help. III. Importunity of his prayer. The time of deliverance may be an answer to prayer, as well as deliverance itself.Ver. 1.I. Times when such urgent prayer is allowable,praiseworthy, or faulty.II. Reasons for expecting a speedy reply.III. Consolations if delay should occur.

K&D 1-3, "We see at once at the very beginning, in the omission of the רצהרצהרצהרצה(Psa_40:14), that what we have here before us is a fragment of Ps 40, andperhaps a fragment that only accidentally came to have an independent

existence. The לה�ילנילה�ילנילה�ילנילה�ילני, which was under the government of רצהרצהרצהרצה, now belongs

to הושההושההושההושה, and the construction is without example elsewhere. In Psa_70:3 (=

Psa_40:15) יחדיחדיחדיחד and ות��ות�לס�ות�לס�ות�לס�לס are given up entirely; the original is more full-

toned and soaring. Instead of יש!ויש!ויש!ויש!ו, torpescant, Psa_70:4 has ישובוישובוישובוישובו, recedant

(as in Ps 6:11, cf. Psa_9:18), which is all the more flat for coming after #יסגו#יסגו#יסגו#יסגו

,which cannot here (cf. on the contrary ,לילילילי the ויאמריםויאמריםויאמריםויאמרים In Psa_70:4, after .אחוראחוראחוראחור

Psa_35:21) be dispensed with, is wanting.

TRAPP, "Psalms 70:1 « To the chief Musician, [A Psalm] of David, to bring to remembrance. » [Make haste], O God, to deliver me; make haste to help me, O LORD.

A Psalm of David] Made, likely, or rather made use of from Psalms 40:14-15, &c., when Sheba, the son of Bichri, was up in rebellion after Absalom’s death, 2 Samuel 20:1, &c. See Psalms 69:1, title.

To briny to remembrance] Worthy to be remembered, and followed as a pattern of prayer. Some make this psalm an appendix to the former, as Psalms 43:1-5., is to Psalms 42:1-11. Others make it a part of the next psalm; which is, therefore, say they, without a title.

Ver. 1. Make haste, O God, to deliver me] As a father runs without legs when his child is hazarded.

COFFMA�, "Verse 1PSALM 70

PRAYER FOR HELP AGAI�ST PERSECUTORS

SUPERSCRIPTIO�: TO THE CHIEF MUSICIA�.

A PSALM OF DAVID; TO BRI�G REMEMBRA�CE,

OR (MARGI�) TO MAKE MEMORIAL.

Psalms 70:1-5

"Make haste, O God, to deliver me;

Make haste to help me, O Jehovah.

Let them be put to shame and confounded

That seek after my soul:

Let them be turned backward and brought to dishonor

That delight in my hurt.

Let them be turned back by reason of their shame

That say, Aha, Aha.

Let all those that seek thee rejoice and be glad in thee;

And let such as love thy salvation say continually,

Let God be magnified.

But I am poor and needy;

Make haste unto me, O God:

Thou art my help and my deliverer;

O Jehovah, make no tarrying."

This psalm is almost a verbatim repetition of Psalms 40:13-17, upon which we have already written our comments.

There is no good explanation of how these verses became isolated, with very slight modifications, and became listed as another Psalm of David. Delitzsch rejected the idea that David had anything to do with that procedure, declaring of this Psalm that, "It is obvious that David himself is not the author of this Psalm in this stunted form."[1]

This fragment of Psalms 40 might have been detached and adapted for some liturgical use, or as Short suggested, "For some special occasion."[2]

Dummelow summarized the message of these five brief verses thus: "They constitute a cry to God for help and deliverance."[3]

COKE, "Verse 1Psalms 70.

David soliciteth God to the speedy destruction of the wicked, and preservation of the godly.

To the chief Musician, A psalm of David, to bring to remembrance.

Title. להזכיר לדוד למנצח lamnatseach ledavid lehazkiir.— This psalm is almost word for word the same with the latter part of the 40th; but as there is some little difference in every verse, Bishop Patrick thinks that in some new danger, and probably that into which Absalom brought him, David took a review of the 40th, and, with some little alteration, composed this as a distinct prayer. The LXX add, by way of explanation to the end of the title, "That God had saved him."

Psalms 70:1. Make haste— Or, be pleased. This is a word added from Psalms 40:13.; and indeed I take that word, says Mr. Mudge, together with the two former verses, properly to belong to this psalm.

REFLECTIO�S.—1. David here seeks for help in haste, because his danger was imminent. �ote; Urgent trials should awaken fervent prayer.

2. He prays that his enemies may be disappointed and confounded. They were maliciously bent to hurt him; sought after his soul, to ensnare him with sin, or to rob him of his life; and already triumphed, as if they had succeeded; but he expects to see them turned backward, and their wicked devices baffled.

3. He prays that the people of God may rejoice, especially on observing his gracious interposition in his deliverance, and magnify God for his mercy. They are described as seeking God, this being the constant delightful task of the faithful, to pray and not faint; as loving his salvation, loving Jesus, the author of the salvation, and holiness, the appointed way.

4. He expresses his confidence of help, while he pleads his wants. I am poor and needy; spiritually needy, and poor in spirit; but thou art my help and my deliverer, my Almighty Saviour in time of need.

Jesus was thus sought for, his precious life pursued, and his enemies confident of success; but in his prayer he prevailed: Satan and all his emissaries were confounded in the day of his resurrection, and God, his helper and deliverer, made no tarrying, nor suffered his Holy One to see corruption; therefore does his church

triumph in their exalted head, and say with joy, The Lord be magnified.

The faithful servants of God are also the mark of the world's enmity, and the devil's hatred; and they may expect many a sore thrust from both: but they know where their help lies, and make haste to God in prayer; and though he may sometimes seem to delay his coming, he is not slack concerning his promises, but exercises their graces to confirm and strengthen them, and makes no tarrying when their deliverance is necessary. However sorely they may be exercised, the issue of their trials will be peace and joy; and they who love God's salvation, and seek him without ceasing, will, in time and eternity, by delightful experience, bear testimony to his rich grace, and ascribe to him the everlasting praise.

CO�STABLE, "Verses 1-5Psalm 70

The superscription of this Psalm , a "memorial" or "petition," literally means, "to bring to remembrance" (cf. Psalm 38).

"Perhaps this was a note that the psalm was to be used in connection with the offerings (cf. 1 Chronicles 16:4), which would help "remind" the Lord of the petitioner"s request." [�ote: Ross, p845.]

The subject matter of this psalm is very similar to that of Psalm 69 , though the treatment is much shorter. It is almost identical to Psalm 40:13-17 except for the absence of the divine name (a characteristic of the "Elohistic Psalter," i.e, Psalm 42-72) and the addition of "hasten" at the beginning ( Psalm 70:1).

EBC, "THIS psalm is all but identical with the last verses of Psalms 40:13-17. Some unimportant alterations have been made, principally in the Divine names; but the principle on which they have been made is not obvious. It is scarcely correct to say, with Delitzsch, that the psalm "has been transformed, so as to become Elohistic" for though it twice replaces the name of Jehovah with that of God (Psalms 70:1, Psalms 70:4), it makes the converse change in Psalms 70:5, last clause, by reading Jehovah instead of "God," as in Psalms 40:1-17.

Other changes are of little moment. The principal are in Psalms 70:3 and Psalms 70:5. In the former the vehement wish that the psalmist’s mockers may be paralysed with shame is softened down into a desire that they may be turned back. The two verbs are similar in sound, and the substitution may have been accidental, a slip of memory or a defect in hearing, or it may have been an artistic variation of the original. In Psalms 70:5 a prayer that God will hasten to the psalmist’s help takes the place of an expression of confidence that "Jehovah purposes [good]" to him, and again there is similarity of sound in the two words. This change is like the subtle alteration which a painter might make on his picture by taking out one spot of high light. The gleam of confidence is changed to a call of need, and the tone of the whole psalm is thereby made more plaintive.

Hupfeld holds that this psalm is the original, and Psalms 40:1-17 a composite; but most commentators agree in regarding this as a fragment of that psalm. The cut has not been very cleanly made; for the necessary verb "be pleased" has been left behind, and the symmetry of Psalms 70:1 is destroyed for want of it. The awkward incompleteness of this beginning witnesses that the psalm is a fragment.

GUZIK, "This Psalm is titled, To the Chief Musician. A Psalm Of David. To Bring to Remembrance. This Psalm certainly has the sense of remembrance, in that it is almost the same as Psalm 40:13-17.

"This prayer is the shield, spear, thunderbolt and defense against every attack of rear, presumption [and] lukewarmness. which are especially dominant today." (Martin Luther, cited in Boice)

A. The plea for deliverance.

1. (1) Answer me quickly, O God.

Make haste, O God, to deliver me!

Make haste to help me, O Lord!

a. Make haste, O God, to deliver me: David asked God to bring help with haste, knowing that if deliverance was too long delayed it was of no help at all. Therefore he asked with a sense of urgency. Many of our prayers would prevail more with God if they were offered with more urgency.

i. "The petitions in this form of the psalm emphasize the urgency of the matter. There is not a moment to lose; or so it appears." (Kidner)

b. Make haste to help me, O Lord: David repeated the request for emphasis, but slightly changed his address to Deity. In the repetition he used the name Yahweh (Lord), the covenant name of God. By the additional name he hoped to secure additional speed in the reply.

i. G. Campbell Morgan believed that such prayers were flawed in their understanding of God. "It reveals a mistaken conception of God. God never needs to be called upon to hasten. He is never tarrying uselessly or carelessly." (Morgan)

ii. Still, Morgan explained that God still wants to hear such imperfect prayers. "We may use any terms in our prayers, if they are directed to Him, knowing that He will understand, and in His understanding, interpret our faulty terms by His own perfect knowledge, and give us His best answers to our deepest need." (Morgan)

iii. "Let us take it and use it, knowing that He would far rather have in our song an expression of an honest questioning than any affectation of a confidence not possessed. Moreover, He would rather have from us such a song than silence." (Morgan)

LA�GE, "Its Contents and Title.—For its relation to Psalm 40:13 sq, vide the explanations there given. It is evident that we have here a fragment of that Psalm, for the reason that the imperative upon which the לcum infin. depends, is lacking and must be supplied; and there is no example to justify us in attaching it to the imperative which closes the verse. The change in the name of God points to a later and intentional separation. Instead of Jehovah, which is used throughout Psalm 40. we have here not only at the beginning but especially striking is the substitution of Elohim in Psalm 70:4 b., whilst here in the closing line Jehovah is used instead of the nominative Adonai, the latter in connection with an easier reading, which has been considered in connection with Psalm 40. The slight changes in Psalm 70:3 point in the same direction, to which we may add that in Psalm 70:2יחד as well as לספותה are missing, whilst in Psalm 70:4 b. a ו is added, and at the close of Psalm 70:4eישועת is used for eתשועת, and at the beginning of Psalm 70:5 c. עזרי for עזרתי, the forms in Psalm 40 being fuller.

The contents, which are entirely complete in themselves, admit the Psalm to be a prayer of a persecuted Prayer of Manasseh, and the title contains a statement of its purpose, which fully accords with that of Psalm 38 which states that it is for a special liturgical use (comp. Introduction, § 6, �o8), as well as general use, which is indicated by its being referred to the musical director. The place of this Psalm in the Second Book after Psalm 69 was occasioned by the relationship between Psalm 70:5 and Psalm 69:29, as well as by the changing use of the Divine name. The Psalm might be regarded as Davidic on account of its dependence on Psalm 40 But the changes that have been made are of such a character that it is more than doubtful to refer them to David. The same may be said of the supposition of those who regard Jeremiah as the author of Psalm 40. that he made these alterations (Hitzig). Redding observ. phil. crit. de psalmis bis editis, p61, gives a collection of ancient opinions. The ingenious attempt to regard this Psalm as an introduction to Psalm 71; and thus get a pair of Psalm of the advanced age of David (Hengstenberg), lacks sufficient confirmation.[F�1]

Footnotes:

F�#1 - Yet there are many good reasos to be adduced in favor of this view. These are well stated by Hegstenberg and Wordsworth, e.g., (1) The fact that Psalm 71has no title in a book where all the Psalm have titles except1, 2, 10, 32, 43; 1,2being introductory to the Psalter, and10,43certainly belonging to the preceding Psalm,,

32in close relation to its predecessor. (2) Te fact that Psalm 70 is taken from Psalm 40, ad Psalm 71likewise is made up of a “collection of setences from various other Psalm (22, 25, 31, 35, 38, 40),” ad “being formed out of other Psalm, it serves the purpose of showig that David at the close of his life, ‘gathered up and set his seal to’ the sayings which he had uttered in the former Psalm” (Wordsworth). (3) The fact that corresponding thoughts ad petitions run throughout both Psalm, comp. Psalm 70:1; Psalm 70:5; Psalm 71:12; Psalm 70:2; Psalm 71:13; Psalm 71:24; Psalm 70:4; Psalm 71:6; Psalm 71:8; Psalm 71:14-16; Psalm 71:24, ad especially Isaiah 71:24 the believing confidence in the fulfilment of the petition begun in Psalm 70:1-2.—C. A. B.]

�ISBET, "GOD THE HOPE OF THE DESPAIRI�G‘Haste Thee, O God, to deliver me.’Psalms 70:1 (Prayer Book Version)I. This short psalm is a rushing sob of anxious solicitude.—There is little of restfulness in it. Enemies are engaged in cruel persecution and mockery. It seems as though the Psalmist felt that the strain was becoming too much for him, and in fear lest he should be overcome he cries aloud for God to hasten to his deliverance. The faith of the singer is evident, in that he cries to God, and evidently has no room in his heart for question as to God’s ability to keep him. The only question is as to whether help will arrive in time. It is not the highest type of faith which is revealed, but we are profoundly thankful to find such a song in this great book of religious poetry.

II. Rightly or wrongly we often come to just such places of doubt.—�o doubt exists either as to God’s ability or as to His interest in and love for us, but is He not trying us beyond the power of our endurance? He is not; but for moments of terrible tension it seems as though He were. Then here is a psalm for such days or hours. Let us take it and use it, knowing that He would far rather have in our song an expression of an honest faith than any affectation of a confidence not possessed. Moreover, He would rather have from us such a song than silence.

Illustration

‘Are you poor and needy? �othing could be better. To be thus, constitutes our strongest argument with God. It is the helpless and ailing child that gets most certainly its mother’s care. If there were a fire at night, breaking out in the homestead, the mother’s first thought and effort would be in the direction of her cripple or imbecile child. And if you are poor and needy, you are sure to have God as your Help and Deliverer. And notice, those that seek Him always have reason to rejoice and be glad in Him; and those who love His salvation have cause to magnify Him. Yes, the sweets of Christian living are not reserved for the mature saints alone, but for the sucklings and babes—for those who are nothing in themselves, but find their all in God—whose only desire is that God should be magnified in their body, whether by life or death.’

PULPIT, "Psalms 70:1-5

Help!

This is the cry of many. By sea and land, in times of peril, this call is made. That gun "booming loud" is the signal of a ship in distress. That flag held up from the boat is a silent appeal. That cry, rising loud and shrill, above the turmoil of storm, tells of "some strong swimmer in his agony," who still hopes for succour. And as brother cries to brother, so the soul cries to God. There are cases when we can help ourselves. There are other cases where friends and brethren can help us. For this we should thank God and take courage. The more the Spirit of Christ prevails, the more there will be both of self-help and mutual help. But there are other cases when God alone can help. Let us turn to him. There is every reason to hope that we shall not seek him in vain. He has power (2 Chronicles 25:8). He has the disposition (Isaiah 41:10; Isaiah 44:2). He has pledged his word (Hosea 13:9). Well, therefore, might the psalmist say, "Happy is he that hath the God of Jacob for his help" (Psalms 146:5)! This psalm is entitled, "To put God in remembrance;" and it is rich in light and comfort to all who make their prayer to God for help. Mark—

I. THE CRY. "Help!" It is the sign of weakness and of fear. God seems to delay. The peril increases, and therefore the cry becomes more urgent. Soon it will be too late. "Make haste!" Who is there who has not felt the pain of need, and the greater pain of anxiety and fear. The more grievous our straits, the more earnest should be our prayers.

II. THE RESPO�SE. The chief pleas are three, and God's answer always meets our necessities.

1. The malice of foes. Men are to be found who actually take pleasure in pain, and especially when the pain falls upon those they hate. The more of trouble, the greater their joy. This is the very spirit of hell. Such as persist in this kind of life must perish. God will disappoint the malice of the wicked by his deliverance of the good.

2. The benefit of God's people. The good delight in good. Happy themselves in God, they would have all others share in the same happiness. Especially have they sympathy with all of like spirit with themselves (1 Corinthians 12:26). Hence when the godly conquer their troubles by bearing them patiently, or are rescued as by the hand of God, their hearts are refreshed. What is done to others is as if done to themselves.

3. Personal necessity. God looks to individuals. �one are so "poor" that he will despise them. �one are so "needy" that he cannot satisfy their wants. He delighteth in mercy. Each one of us may put himself in the place of the psalmist, and cry, as he did, with lively hope, "I am poor and needy: make haste unto me, O God!" When we thus trust in God, hope rises to assurance. We feel as if what we asked was given, as if what we sought was done. "Thou art my Help and my Deliverer." But still, so long as we are in distress, and God has not yet perfected that which concerneth us, we urge the prayer, "Make no tarrying."—W.F.

BI 1-5, "Make haste, O God, to deliver me; make haste to help me, O Lord.

A pattern suppliant

It is the “fervent” prayer that is effectual, and “effectual” prayer that “availeth much.” Importunity prevails where indifference fails. This prayer not only expresses fervour, but likewise expectation; faith’s vision was strong, and confidence was unwaveringly vigorous; so that no sooner had the request gone up from David’s soul to the “Court of Heaven,” than he expected to see the Lord hasting to his assistance. We have here a pattern suppliant—

I. Oppressed with need (Psa_70:5). Prayer is the utterance of want; the cry of distress; the pleading of contrite dependence and weakness; more acceptable to God than the vaunting Pharisee’s boast, “I thank Thee that I am not as other men.” The Christian is pre-eminently a man of prayer. It is the atmosphere in which his soul breathes, moves, and keeps its being.

II. Earnestly seeking help (Psa_70:1-3).

1. Help, in deliverance for himself.

2. Help, in confusion and overthrow of his enemies. The more vivid the realization of need, the more fervent the entreaty for help. God, a refuge in time of trouble, and fervent prayer the swift feet to bring us into it.

III. Mindfulness of others (Psa_70:4). A beautiful petition from a beautiful spirit. Though in deep distress himself, yet!m remembers others, and seeks for them gladness of heart and usefulness of life. Selfishness is very narrow in its supplications. Piety is magnificently catholic and comprehensive in its appeals. (J. O. Keen, D. D.)

2 May those who want to take my life be put to shame and confusion;may all who desire my ruin be turned back in disgrace.

BAR�ES, "Let them be ashamed and confounded that seek after my soul -The only change here from Psa_40:14, is the omission of the word “together” which occurs there, and the omission of the words “to destroy it.”

Let them be turned backward, and put to confusion, that desire my hurt -

This corresponds in the Hebrew entirely with Psa_40:14.

CLARKE, "Let them be turned backward - They are coming in a body against me. Lord, stop their progress!

GILL, "Let them be ashamed and confounded,.... In Psa_40:14 it is added, "together"; See Gill on Psa_40:14;

that seek after my soul; or "life"; in Psa_40:14 it is added, "to destroy it"; for that was the end of their seeking after it;

let them be turned backward, &c. See Gill on Psa_40:14.

HE�RY, "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.

SPURGEO�, "Ver. 2. Here the words, "together, "and, "to destroy it, "which occur in Psalms 40:1-17, are omitted: a man in haste uses no more words than are actually necessary. His enemies desired to put his faith to shame, and he eagerly entreats that they may be disappointed, and themselves covered with confusion. It shall certainly be so; if not sooner, yet at that dread day when the wicked shall awake to shame and everlasting contempt.Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt: turned back and driven back are merely the variations of the translators. When men labour to turn others back from the right road, it is God's retaliation to drive them back from the point they are aiming at.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 2. Let them be confounded; viz., among themselves, and in their own understandings: and put to shame; viz., in the sight and presence of men before whom they think to attain great glory, in banding themselves against me. Thomas

Wilcocks.

CO�STABLE, "Verse 2-3He needed help quickly because enemies were trying to ruin him. He prayed that God would bring shame on those who sought to shame David. His enemies were evidently trying to kill him.

ELLICOTT, "(2) There are two omissions here from Psalms 40:14, “together” and “to destroy it.”

GUZIK, " (2-3) David prays against his adversaries.

Let them be ashamed and confounded

Who seek my life;

Let them be turned back and confused

Who desire my hurt.

Let them be turned back because of their shame,

Who say, Aha, aha!

a. Let them be ashamed and confounded who seek my life: This was the help that David sought. David prayed that God would turn back his enemies and cause them to be confused.

i. "The psalmist prays for his enemies' fall and shame in accordance with the principles of justice and with the promise of God to curse those who cursed his own." (VanGemeren)

b. Let them be turned back because of their shame: This was a bold request, because many times our enemies seem to have no sense of shame as they attack and oppose us.

i. "The kindest thing we can pray for people who do wrong is that their plans will fail, for it may be that in their frustration they will see the folly and true end of evil and be reached for God." (Boice)

ii. "Rest assured, the enemies of Christ and his people shall have wages for their work; they shall be paid in their own coin; they loved scoffing, and they shall be filled with it." (Spurgeon)

c. Who say to me, "Aha! Aha!" This has the sense of scornful mocking. It was bad enough that David's enemies wanted him dead; they also poured ridicule on him.

i. "Heach! heach! a note of supreme contempt." (Clarke)

PULPIT, "Let them be ashamed and confounded., Psalms 40:14 adds, "together." That seek after my soul., Psalms 40:1-17 adds, "to destroy it." Let them be turned backward, and put to confusion, that desire my hurt. Identical with Psalms 40:14, and translated more literally.

3 May those who say to me, “Aha! Aha!” turn back because of their shame.

BAR�ES, "Let them be turned back for a reward of their shame - The only change which occurs in this verse is the substitution of the milder phrase “Let them be turned back,” for “Let them be desolate.” See the notes at Psa_40:15.

CLARKE, "That say, Aha, aha - Heach! heach! a note of supreme האה#האה

contempt. See on Psa_40:15 (note).

GILL, "Let them be turned back for a reward of their shame,.... In Psa_40:15 it is, "let them be desolate"; which seems to respect their land and houses, here their persons; See Gill on Psa_40:15;

that say; in Psa_40:15 it is added, "to me"; not to his people, but himself,

aha, aha: rejoicing at his calamity and distress. The Targum is,

"we are glad, we are glad;''

SPURGEO�, "Ver. 3. Let them be turned back. This is a milder term than that used in Psalms 40:1-17, where he cries, "let them be desolate." Had growing years matured and mellowed the psalmist's spirit? To be "turned back, "however, may come to the same thing as to be "desolate; " disappointed malice is the nearest akin to desolation that can well be conceived.For a reward of their shame that say, Aha, aha. They thought to shame the godly, but it was their shame, and shall be their shame for ever. How fond men are of taunts, and if they are meaningless ahas, more like animal cries than human words, it matters nothing, so long as they are a vent for scorn and sting the victim. Rest assured, the enemies of Christ and his people shall have wages for their work; they shall be paid in their own coin; they loved scoffing, and they shall be filled with it--yea, they shall become a proverb and a byword for ever.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 3. Aha, aha. In describing his human foes, our Saviour represents them as saying to him, Aha, aha. These exclamations are ebullitions of exulting insolence. They can escape from the lips of those only who are at once haughty and cruel, and insensible to the delicacies and decorum of demeanour. Doubtless, they would be the favourite expressions of the rude rabble that accompanied the traitor in his ignoble campaign against Incarnate Love, and of the rude aristocratic mob that held over the Apostle of Heaven the mockery of an ecclesiastical trial, and of the larger, more excited, and more rancorous multitude that insultingly accompanied him to the cross, and mocked him, and wagged their heads at him, and railed upon him as he meekly, but majestically, hung on the accursed tree. The prescient Saviour would, no doubt, catch in his ears the distant mutter of all the violent and ruthless exclamations with which his foes were about to rend the air; and, amid these heartless and sneering ejaculations, he could not but feel the keen and poisoning edge of the malevolent and hilarious cry, Aha, aha. O miracle of mercy! He who deserved the hallelujahs of an intelligent universe, and the special hosannas of all the children of men, had first to anticipate, and then to endure from the mouths of the very rebels whom he came to bless and to save, the malicious taunting of Aha, aha. James Frame.

WHEDO�, "3. Turned—A different and softer word than “turned” in Psalms 70:2, without the strengthening word “backward” attached, as there. But the same sense of military, or at least, judicial, defeat, or forcible turning back from their evil purpose, is intended. The scope, and the law of parallelism, require it, and the use of the word Psalms 6:10, justifies it. In Psalms 40:15, a stronger word is used, שמם, shamem, literally, to be struck dumb with amazement at the wasting judgment.

Aha, Aha—The words express a taunting exultation over a fallen enemy, (Psalms 35:21; Ezekiel 25:3; Ezekiel 26:2; Ezekiel 36:2;) or contempt of an unconquered enemy, (Job 39:25;) or any shallow joy. Isaiah 44:16

TRAPP, "Psalms 70:3 Let them be turned back for a reward of their shame that say, Aha, aha.

Ver. 3. Let them be turned back for a reward] Vel sicut per insidias vel supplantationem, more athletarum, a עקב, Let them be supplanted, defeated.

That say, Aha, aha] Augustine rendereth it, Euge, Euge, that is, Well done; and giveth this note upon it, Plus persequitur lingua adulatoris quam manus interfectoris, The tongue of a flatterer may mischief a man more than the hand of a murderer. The apostle, Hebrews 11:37, ranketh their tempting and flattering promises among their bloody deeds, their rising tongues with their terrifying jaws.

PULPIT, "Let them be turned back for a reward of their shame. Psalms 40:15 has, "Let them be desolate," but this difference seems to arise from a corruption. That say, Aha, aha!, Psalms 40:15 has, "that say to me, Aha, aha!" which is better.

4 But may all who seek you rejoice and be glad in you;may those who long for your saving help always say, “The Lord is great!”

BAR�ES, "Let all those that seek thee ... - The only change in this verse from Psa_40:16, is in the insertion of the word “and” in the beginning of the second clause - “and let such as love,” etc.

CLARKE, "Let God be magnified - Let his glory, mercy, and kindness, continually appear in the increase of his own work in the souls of his followers!

GILL, "Let all those that seek thee,.... The Targum is,

"that seek doctrine (or instruction) from thee.''

rejoice and be glad in thee; the Targum paraphrases it,

"rejoice and be glad in thy word.''

and let such as love thy salvation say continually, let God be magnified; the Targum is,

"let the glory of the Lord be increased;''

and in Psa_40:16, instead of "God", it is "the Lord", or "Jehovah": See Gill on Psa_40:16.

HE�RY, " 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.

K&D 4-5, "ויאמרוויאמרוויאמרוויאמרו instead of יאמרויאמרויאמרויאמרו is unimportant. But since the divine name

Jahve is now for once chosen side by side with Elohim, it certainly had a

strong claim to be retained in Psa_70:5. Instead of שועתך,שועתך,שועתך,שועתך, we have ישועתךישועתךישועתךישועתך

here; instead of עזרתיעזרתיעזרתיעזרתי, here עזריעזריעזריעזרי. And instead of אדני#יחשב#ליאדני#יחשב#ליאדני#יחשב#ליאדני#יחשב#לי we have here #אלהים#אלהים#אלהים#אלהים

חושה־2יחושה־2יחושה־2יחושה־2י - the hope is turned into petition: make haste unto me, is an

innovation in expression that is caused by the taking over of the לילילילי.

SPURGEO�, "Ver. 4. Anger against enemies must not make us forget our friends, for it is better to preserve a single citizen of Zion, than to kill a thousand enemies.Let all those that seek thee rejoice and be glad in thee. All true worshippers, though as yet in the humble ranks of seekers, shall have cause for joy. Even though the seeking commence in darkness, it shall bring light with it.And let such as love thy salvation say continually, Let God be magnified. Those who have tasted divine grace, and are, therefore, wedded to it, are a somewhat more advanced race, and these shall not only feel joy, but shall with holy constancy and perseverance tell abroad their joy, and call upon men to glorify God. The doxology, "Let the Lord's name be magnified, "is infinitely more manly and ennobling than the dog's bark of "Aha, aha."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 4. Such as love thy salvation. They love it for its own sake; they love it for the sake of him who procured it by his obedience until death; they love it for the sake of that Holy Spirit who moved them to seek it and accept it; and they love it for the sake of their own souls, which they cannot but love, and which, without it, would be the most miserable outcasts in the universe. �o wonder that in the light of its intrinsic importance, and of its intrinsic relations, they should be "such as love God's salvation." All men are lovers as well as seekers; for all men love. Some love money more than God's salvation; others love pleasure, even the pleasures of sin, more than God's salvation; and others love bustle and business more than God's salvation. But, as the stamp of the material, the temporal and the evanescent, is on all these earthly objects of men's love, the friends of Jesus elevate above them all, as the worthier object of their regard and embrace, the salvation of God. James Frame.Ver. 4. Let God be magnified. �ot only The Lord be magnified, but also alway. Behold, when thou wast straying, and wast turned away from him; he recalled thee: Be the Lord magnified. Behold, he hath inspired thee with confession of sins; thou hast confessed, he hath given pardon: Be the Lord magnified.... �ow, thou hast begun to advance, thou hast been justified, thou hast arrived at a sort of excellence of virtue; is it not a seemly thing that thou also sometime be magnified? �o! Let them say, Be the Lord alway magnified. A sinner thou art, to be magnified in order that he may call; you confess, be he magnified in order that he may forgive: now thou livest justly, be he magnified in order that he may direct; you persevere even unto the end, be he magnified in order that he may glorify. Be the Lord, then, alway magnified. Let just men say this, let them say this that seek him. Whosoever doth not say this, doth not seek him... Be the Lord magnified. But, wilt thou thyself never be great? wilt thou be nowhere? In him was something, in me nothing; but if in him is whatsoever I am, be he magnified, not I. But, what of thee? But I am poor and needy: he is rich, he abounding, he needing nothing. Behold my light, behold whence I am illumined, for I cry, "Thou shalt illumine my candle, O Lord; my God, thou shalt illumine my darkness. The Lord doth loose men fettered, the Lord raiseth up men crushed, the Lord maketh wise the blind men, the Lord keepeth the proselytes." Ps 18:28 146:7. What, then, of thee? But I am needy and poor. I am like

an orphan, my soul is like a widow destitute and desolate; help I seek, alway mine infirmity I confess. But I am poor and needy. There have been forgiven me my sins, now I have begun to follow the commandments of God; still, however, I am needy and poor. Why still needy and poor? Because I see another law in my members fighting against the law of my mind. Romans 7:23. Why needy and poor? Because, "Blessed are they that hunger and thirst after righteousness." Matthew 5:6. Still I hunger, still I thirst. Augustine.

TRAPP, "Psalms 70:4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.

Ver. 4. Let all those that seek thee, &c.] Piorum characteres, saith one, a godly man characterized, by his search after God, his joy in him, his love to him, his praises of him.

ELLICOTT, "(4) For a reward of . . .—Psalms 40:14, “and put to shame.” The change is probably a copyist’s error.

Let God be magnified] In illo quicquid ego; ille, non ego, saith Augustine.

CO�STABLE, "Verse 4-52. A prayer for God"s glory70:4-5

As a result of God"s deliverance, other righteous people would glorify God and rejoice in Him. The psalm ends as it began: with a request for fast relief. David was stressing how desperately he needed God"s assistance by beginning and ending the psalm with these petitions.

Sometimes, when believers are under attack by others who oppose God"s will, all they can do is cry out to God for help (cf. �ehemiah 2:4-5). Even in brief prayers such as this, we should base our petitions on God"s glory, as this psalmist did.

GUZIK, " Praise added to the plea.

1. (4) Calling God's people to praise.

Let all those who seek You rejoice and be glad in You;

And let those who love Your salvation say continually,

Let God be magnified!

a. Let all those who seek You rejoice and be glad in You: David called the people of God - those who seek Him and love His salvation - to be happy in Him. We sense that it would be impossible for David to do this unless he also found some measure of joy and gladness in God, despite his urgent problem.

b. Let those who love Your salvation say continually, "Let God be magnified": David thought that to praise God was to magnify Him - that is, to make Him larger in one's perception. Magnification does not actually make an object bigger, and we can't make God bigger. Still, to magnify something or someone is to perceive it as bigger, and we must do that regarding God.

i. Those who love Your salvation: "All men are lovers as well as seekers; for all men love. Some love money more than Gods salvation; others love pleasure, even the pleasures of sin, more than Gods salvation; and others love bustle and business more than Gods salvation." (Frame, cited in Spurgeon)

ii. Let God be magnified: "It does not say, let God be magnified by me if he will please to make me successful in business, and happy, and healthy, but it leaves it open. Only let God be magnified, and he may do what he wills with me." (Spurgeon)

iii. "�or is there any limit as to place or persons. My heart says, 'Let God be magnified among the Wesleyans! The Lord be magnified among the Independents! The Lord be magnified among the Episcopalians! The Lord be magnified among the Baptists!'" (Spurgeon)

iv. "The doxology, 'Let the Lords name be magnified,' is infinitely more manly and ennobling than the dogs bark of 'Aha, aha.'" (Spurgeon)

PULPIT, "Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified., Psalms 40:16 has, "Let the Lord be magnified."

SIMEO�, "THE CHRISTIA�’S FRAME OF MI�D

Psalms 70:4-5. Let all those that seek Thee rejoice and be glad in Thee: and let such as love thy salvation say continually, Let God be magnified. But I am poor and needy: make haste unto me, O God: Thou art my help and my deliverer: O Lord, make no tarrying.

THIS psalm is entitled “A psalm to bring to remembrance.” What were the things to which David more especially referred, we do not certainly know. The whole psalm, with only a few verbal alterations, is taken from the 40th Psalm, of which it forms a part; and it seems to have been separated for the purpose of being used by David on some particular occasion, to which the former part of that psalm was not applicable. It served to bring to his remembrance some special deliverances: and for a similar end it may well be used by us. We have many who would exult in our destruction,

even as he had: and we may well desire that all their efforts may be frustrated, and their expectations disappointed. On the other hand, we should desire the prosperity and happiness of the Lord’s people: and be earnest with God in prayer, that we ourselves may “participate the felicity of his chosen, and give thanks with his inheritance.” Our past trials and deliverances should all be brought to remembrance for this end; and be made subservient to our own advancement in the divine life, and to the glory of our God.

From the words before us, I shall,

I. Point out to your notice that frame of mind which the Lord’s people are privileged to enjoy—

Short is the description given of the Lord’s people; but it is amply sufficient to distinguish them from all other people upon earth. “They seek after God, and love his salvation.” The great mass of mankind live without God in the world. And of those who seek him, there are few who “love the salvation” set before us in the Gospel. As for those who seek him in ways of their own devising, they have no claim to the character of God’s people. Those only are truly his, who come to him through Christ, and embrace the salvation offered them in the Gospel, and love that Saviour who has bought them with his blood. To them “Christ is precious;” and their privilege is to live in the daily experience,

1. Of sacred joy—

[Truly they have cause to rejoice. If it were only that they hear of a Saviour, that would be ground enough for joy: but to have a view of him in his mediatorial office, and to hope that they have obtained an interest in him, is a reason for “rejoicing in him with joy unspeakable and glorified.” Hence the Apostle enjoins it upon us as a duty: “Rejoice in the Lord alway; and again I say, Rejoice.” “Rejoice evermore. It surely does not become a redeemed soul to be cast down with despondency; and still less to be in a state of stupid insensibility. He should be sensible of the mercies vouchsafed unto him, and should “serve his God with gladness and joyfulness of heart.”]

2. Of grateful adoration—

[The Christian’s joy should not terminate on the benefits he has received, or on his own personal interest in them, so much as on his God and Saviour, from whom he has received them. This distinction I conceive to be of considerable importance: for joy may be excited by novelty, and may be little more than an ebullition of the animal spirits arising from a new hope kindled in the soul: whereas, when it arises rather from a contemplation of the Saviour’s love, it is of a more refined quality, more humble, more tender, more modest, more reserved. “The children of Zion should be joyful in their King;” and, instead of arrogating any thing to themselves, should say continually, “Let GOD be magnified.” Such was Mary’s joy, when she was honoured to be the means of bringing forth the Saviour of the world: “My soul

doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.” The two kinds of joy, as considered apart, may be compared with fruit in its earlier or its more matured state. The unripe peach, for instance, is brilliant in its hues; but, whilst it is beauteous to the eye, it is crude and sour to the taste: whereas that which is of a more mellowed tint, obscured perhaps by the foliage under which it hangs, will approve itself by ~its susceptibility of impression from the slightest touch, and the richness of its flavour when submitted to the taste. Such as this latter will be found the joys of heaven. The glorified saints, yea, and the angels too, all fall upon their faces before the throne of God, whilst yet with all their powers they sing forth the praises “of God and of the Lamb.” They are filled, indeed, with a sense of the benefits which they enjoy: but they are lost in wonder whilst beholding with unveiled face the glories of their God.

Such is the frame which the saints are privileged to enjoy on earth: they should “rejoice and be glad in the Lord;” but at the same time they should be saying continually, “Let God be magnified.”]

But, as all do not live in the enjoyment of this frame, I will,

II. Give some directions to those who have not yet been able to attain it—

We see, from David’s own experience, that this joy is not universal amongst the saints of God. There are times and seasons when, from a variety of causes, the mind of a pious person may be depressed: and when this occurs, I would say to the drooping soul, Follow the example of David in our text:

1. Lie low before God in the deepest humiliation—

[“I am poor and needy,” was the confession of that holy man, the man after God’s own heart. And well does the same language become us all. They who know most of themselves, will be the most ready to acknowledge that they are “wretched, and miserable, and poor, and blind, and naked.” And never are we in a frame more pleasing and acceptable to God, than when we abase ourselves before him in dust and ashes. We are told, that “the broken and contrite heart God will not despise;” nay more, that he will select, for his more immediate and delightful habitation, the humble and contrite soul [�ote: Isaiah 57:15.]. Then shall we be prepared to exalt our God, when we feel disposed to humble and abase ourselves.]

2. Importune him, with all earnestness, to grant you this frame—

[There is a holy impatience, which God approves; not indeed an impatience connected with murmuring, but that which arises from intensity of desire. This feeling you may carry to its utmost possible extent, “panting after God, even as the hart after the water-brooks.” And under this feeling, you may cry with a boldness almost bordering on presumption, “Return to me, O Lord; make haste unto me: O Lord, make no tarrying.” We may go farther still; and say, with David, “Awake; Why sleepest thou? pluck thy hand out of thy bosom. Arise, and plead thine own

cause [�ote: Psalms 44:23; Psalms 74:11; Psalms 74:22.].” Such is the importunity recommended to us in the parable of the unjust judge. The widow, purely by the urgency of her petitions, prevailed over one who cared not either for God or man. “And shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily.” All who wrestle, like Jacob, in supplication with God, shall assuredly be partakers of his success.]

3. Plead with him your entire dependence on his power and grace—

[“Make haste unto me, O God: Thou art my help and my deliverer: O Lord, make no tarrying.” This is a plea which God, if I may so express myself, cannot withstand. If he withhold from us the light of his countenance, it is in order to make us more simple in our dependence on him: and when we renounce every other help or hope, and trust in him with our whole hearts, then are we as sure of succour as if it had already arrived: “for his goings forth are prepared as the morning; and He shall come to us as the rain, as the latter and the former rain upon the earth [�ote: Hosea 6:3.],” “They that trust in the Lord are even as Mount Zion, which cannot be removed, but abideth for ever [�ote: Psalms 125:1.].”]

Application—

1. See that the Christian’s character, Brethren, be yours—

[Here is an easy test whereby to try yourselves: Are you indeed seeking after God? and are you truly lovers of his salvation? �othing is easier to ascertain than this. The lovers of pleasure, of riches, and of honour, plainly manifest their character: you may see it in the disposition of their minds, and in the daily habit of their lives. They use the means which are suited to their respective ends. I blame not them for this: for it is not the pursuit of earthly things, but the inordinate pursuit of them, that is displeasing to God. But where the world is sought only in a legitimate way, the means are used in order to the end: no man expects to reap where he has not sowed. Are you then using the means of salvation, in daily prayer to God, in an earnest application to the Saviour, and in a diligent performance of every known duty? You may easily ascertain your true character, if you will try yourselves by this test: and therefore to every one of you I say, “Examine yourselves, whether ye be in the faith: try your own selves.”]

2. See that ye walk worthy of that character—

[Be not content to live without a real enjoyment of the divine presence. The lukewarm are in some respects more odious to God than those who are altogether destitute of any religion: because, in professing themselves the Lord’s people, they bring nothing but disgrace upon him by their want of zeal and love. I say to you, Brethren, and I say it from God himself, “Be either cold or hot.” If God be not worthy to be loved and served, cast off his service altogether: but if he be worthy, then love and serve him with your whole hearts. It is in this way only that you can

attain any joy in the Lord. It is in this way only that you can gain such discoveries of his love, as shall constrain you to abound in grateful adoration and thanksgiving. In the want of joy, you may indeed be thankful, if you can mourn and weep: but God forbid that you should be satisfied with such low attainments as will leave you destitute of all comfort in religion. You are here to prepare for glory: you are here to anticipate the glory that awaits you: you are here, both in word and deed, to be magnifying the Lord, in some measure as he is magnified in heaven. Aspire, then, to this state, which is recommended in my text: “Let all those that seek the Lord rejoice and be glad in him: and let all such as love his salvation, say continually, The Lord be magnified!”]

BI, "Let such as love Thy salvation say continually, Let God be magnified.

Our watchword

These words occur at least three times in the Psalms, and therefore we may regard them as especially important.

I. Discriminate the character. The individuals here spoken of are those who love God’s salvation. Then it is implied that they are persons who are saved, because it is not according to nature to love a salvation in which we have no part. We may admire the salvation which is preached, but we shall only love the salvation which is experienced. But, more than this, to sustain and bring to perfection in the renewed heart an ardent affection towards the Divine salvation of a sort that will continue, and become practically fruitful, there must be an intelligent consideration, and an instructed apprehension as to the character of this salvation. Now, let me show you what it is in salvation that the thoughtful believer loves; and I may begin by saying that he loves, best of all, the Saviour Himself. Often our Lord is called Salvation, because He is the great worker of it, the author and finisher, the Alpha and the Omega of it. He who has Christ has salvation; and, as He is the essence of salvation, He is the centre of the saved ones’ affection. But you love not only the Saviour’s person, for I am sure you delight in the plan of salvation. What is that plan? It is summed up in a single word—substitution. Oh, then let us always say, “Let God be magnified,” since He devised, arranged, and carried out this Godlike method of blending justice with mercy. But we also love God’s salvation when we consider what was the object of it. The object of it towards us was to redeem unto Christ a people who should be zealous for good works. The sinner loves a salvation from hell; the saint loves a salvation from sin.

II. Meditate on the saying. Every nation has its idiom, every language has its shibboleth, almost every district has its proverb. Behold the idiom of gracious souls, listen to their household word, their common proverb—it is this, “Let God be magnified! Let God be magnified!” Observe that this is a saying which is founded upon truth and justice. “Let God be magnified,” for it is He that saved us, and not we ourselves. None can divide the honours of grace, for the Lord alone hath turned our captivity. From beginning to end salvation is of the Lord, therefore, let God be magnified. This saying is naturally suggested by love. It is because we love His salvation that we say, “The Lord be magnified.” You cannot love God without desiring to magnify Him, and I am sure that you cannot know that you are saved without loving

Him. Moreover, this saying of our text is, deeply sincere and practical. I am sure David did not wish to see hypocrites multiplied; but such would be the case if men merely said, “Let God be magnified,” and did not mean it. Moreover, it must not only be sincere, but it must be paramount. I take it that there is nothing which a Christian man should say continually, except this, “Let God be magnified.” That which a man may say continually is assuredly the master-thought of his mind. Listen to the cherubim and seraphim; they continually do cry, “Holy! Holy! Holy! Lord God of Hosts!” And the text tells us this must be continual. How earnest you feel about the cause of Christ when you have heard an inspiriting sermon, but how long does it last?

III. The wish. “Let God be magnified.” This wish is promoted by an anxiety for God’s glory; it is a most holy wish, and it ought to be fulfilled. I shall ask your attention to the reasons of the wish. Why should it be wished?

1. First, because it always ought to be said, “Let God be magnified.” It is only right, and according to the fitness of things, that God should be magnified in the world which Ha Himself created. Such a handiwork deserves admiration from all who behold it. But when He new-made the world, and especially when He laid the foundation of His new palace in the fair colours of Jesus’ blood, and adorned it with the sapphires of grace and truth; He had a double claim upon our praise.

2. But, we wish it next, because it always needs saying. The word is dull and sleepy, and utterly indifferent to the glory of God in the work of redemption. We need to tell it over and over and over again, that God is great in the salvation of His people.

3. And, again, we desire this, because the saying of this continually does good to the sayers. He who blesses God blesses himself. We cannot serve God with the heart without serving ourselves most practically. Nothing, brethren, is more for your benefit than to spend and be spent for the promotion of the Divine honour.

4. Then, again, this promotes the welfare of God’s creatures. (C. H. Spurgeon.)

5 But as for me, I am poor and needy; come quickly to me, O God.You are my help and my deliverer; Lord, do not delay.

BAR�ES, "But I am poor and needy - This is the same as in Psa_40:17.

Make haste unto me, O God - Hebrew, אלהים 'Elohiym. In the parallel place in Psa_

40:17, this is, “The Lord thinketh upon me,” - where the Hebrew word is not אלהים

'Elohiym, but אדני#tub#,my 'Adonāy (Lord). The word “make haste” seems to have been

introduced here by design - thus carrying out the main idea in Ps. 40, but turning here to “petition” what is there stated as a “fact.”

Thou art my help and my deliverer ... - The close of the psalm is the same as the

close of Ps. 40, except that the word Lord (Yahweh) is used here instead of “God” (אלהים

'Elohiym). It is not possible to ascertain whether these changes were mere matters of

taste, or whether they were designed to adapt the psalm to some new circumstance, or to the special feelings of the psalmist at the time. There is no evidence that they are mere errors of transcribers, and indeed the changes are so made that this cannot be supposed.

The change of the names אלהים 'Elohiym, יהוה Yahweh, and אדני 'Adonāy, for example, is

such as must have been by design, and could not have been made by copyists. But what that design was must remain unknown. The alterations do not in any way, as far as we can understand, affect the sense.

CLARKE, "But I am poor and needy - ani#veebyon, I am a poor man, and עני#ואביון

a beggar - an afflicted beggar; a sense of my poverty causes me to beg.

Thou art my help - I know thou hast enough, and to spare; and therefore I come to thee.

Make no tarrying -My wants are many, my danger great, my time short. O God, delay not!

GILL, "But I am poor and needy,.... In Psa_40:17 it follows, yet "the Lord thinketh on me"; instead of which it is here; see Gill on Psa_40:17;

make haste unto me, O God; which repeats for sense the same petition as in Psa_71:1;

thou art my help and my deliverer; O Lord, make no tarrying; in Psa_40:17 it is, "O my God".

SPURGEO�, "Ver. 5. But I am poor and needy. Just the same plea as in the preceding

Psalm, Psalms 69:29 : it seems to be a favourite argument with tried saints; evidently our

poverty is our wealth, even as our weakness is our strength. May we learn well this riddle.

Make haste unto me, O God. This is written instead of "yet the Lord thinketh upon me,

"in Psalms 40:1-17 : and there is a reason for the change, since the key note of the Psalm

frequently dictates its close. Psalms 40:1-17 sings of God's thoughts, and, therefore, ends

therewith; but the peculiar note of Psalms 70:1-5 is "Make haste, "and, therefore, so it

concludes.

Thou art my help and my deliverer. My help in trouble, my deliverer out of it.

O Lord, make no tarrying. Here is the name of "Jehovah" instead of "my God." We are

warranted in using all the various names of God, for each has its own beauty and majesty,

and we must reverence each by its holy use as well as by abstaining from taking it in vain.

I have presumed to close this recapitulatory exposition with an original hymn, suggested

by the watchword of this Psalm, "MAKE HASTE."

Make haste, O God, my soul to bless!

My help and my deliverer thou;

Make haste, for I am in deep distress,

My case is urgent; help me now.

Make haste, O God! make haste to save!

For time is short, and death is nigh;

Make haste ere yet I am in my grave,

And with the lost forever lie.

Make haste, for I am poor and low;

And Satan mocks my prayers and tears;

O God, in mercy be not slow,

But snatch me from my horrid fears.

Make haste, O God, and hear my cries;

Then with the souls who seek thy face,

And those who thy salvation prize,

I will magnify thy matchless grace.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 5. But I am poor and needy. He had been rich, but for our sake he had become poor,

that we, through his poverty, might be rich. Out of the fulness of his grace he had

voluntarily entered, for our sakes, into a state in which he had experience, and most bitter

experience, of the want of the means of enjoyment... But the word here rendered poor is

often elsewhere, translated afflicted; in various ways he was afflicted. He was despised

and rejected of men, a man of sorrows, and the acquaintance of grief. He was reproached,

and "reproach broke his heart." James Frame.

Ver. 5. I am poor and needy. By this I hold to be meant the chastisements, and fiery trials

that come from God the Father; the temptations and bitter assaults of that foul and fell

fiend, Satan; the persecutions and vexations inflicted by the hands of unreasonable and

wicked men; and (but in this following Christ must be exempted) the inward corruptions,

disordered motions, unsettled affections, and the original pollutions brought from the

mother's womb; with the soul and body's inaptness and unableness with cheerfulness and

constancy to run the direct and just paths of God's commandments. Many of these made

the Head, all of these (and more, too) the members, poor and needy. John Barlow. 1618.

Ver. 5. O Lord, make no tarrying. His prayer for himself, like his prayer for his foes and

for his friends, was answered. The Lord made no tarrying. Ere four and twenty hours had

rolled past, his rescued spirit was in Paradise, and the crucified thief was with him. O,

what a change! The morning saw him condemned at the bar of an earthly tribunal,

sentenced to death, and nailed to the bitter tree; before the evening shadowed the hill of

Calvary, he was nestling in the bosom of God, and had become the great centre of

attraction and of admiration to all the holy intelligences of the universe. The morning saw

him led out through the gate of the Jerusalem below, surrounded by a ribald crowd,

whose hootings rung in his ear; but ere the night fell, he had passed through the gate of

the Jerusalem above, and his tread was upon the streets of gold, and angel anthems rose

high through the dome of heaven, and joy filled the heart of God. James Frame.

Ver. 5. (third clause). Helper, in all good works; Deliverer, from all evil ones. Make no

long tarrying: it is the cry of the individual sinner. Dionysius the Carthusian (1471)

quoted in Neale and Littledale's Commentary.

PULPIT, "But I am poor and needy: make haste unto me, O God. Instead of this last clause, Psalms 40:17 has, "Yet the Lord thinketh upon me," which cannot be ascribed to a corruption, but must be an alteration made deliberately. Thou art my Help and my Deliverer; O Lord, make no tarrying. Identical with Psalms 40:17, except that here once more "Jehovah" replaces "Elohim."

ELLICOTT, "(5) Make haste unto me, O God.—In Psalms 40:17, “The Lord (Adonai) thinketh on me.”

GUZIK, "(5) The plea repeated: help quickly, O God.

But I am poor and needy;

Make haste to me, O God!

You are my help and my deliverer;

O Lord, do not delay.

a. But I am poor and needy: David could combine his sense of great joy in God with a realistic appraisal of his present need. Secure in the truth that God cared for and thought about him, David again appealed to God to be his help and deliverer, and he needed God to do this without delay.

i. Poor and needy: "I am a poor man, and a beggar-an afflicted beggar; a sense of my poverty causes me to beg." (Clarke)

ii. Spurgeon thought that the sense of being poor and needy was also appropriate for a congregation seeking God's blessing. "We are praying for a display of the Holy Spirits power in this church, and, in order to successful pleading in this matter, it is necessary that we should unanimously make the confession of our text, 'I am poor and needy.' We must own that we are powerless in this business." (Spurgeon)

iii. Poor and needy: "With such a Father and such a Friend, poverty becometh rich, and weakness itself is strong." (Horne)

iv. The request is repeated again for emphasis: Make haste to me, O God! "But God is making haste. On the wings of every hour, quicker than light leaps from world to world, He is on his way. Delays are not denials, but are necessary to the perfecting of his arrangements." (Meyer)

b. You are my help and my deliverer: David appealed to God on the grounds that he had no other help or deliverer. He would not look to self or the gods of the nations. God would answer this complete dependence upon Him.

WHEDO�, "5. But I am poor and needy—Compare Psalms 69:29.

Make haste unto me, O God—For this Psalms 40:17 has, “Yet the Lord (Adonai) thinketh upon me.” O Lord, (Jehovah,) make no tarrying—For this Eloheem, God, is used Psalms 40:17.We have traced the verbal variations of this psalm from its original, but for further notes, see Psalms 40:13-17.

BI, "But I am poor and needy; make haste unto me, O God: Thou art my help and my deliverer; O Lord, make no tarrying,

Pleading

Young painters were anxious, in the olden times, to study under the great masters.They concluded that they should more easily attain to excellence if they entered the schools of eminent men. At this present time, men will pay large premiums that their sons may be apprenticed or articled to those who best understand their trades or professions; now, if any of us would learn the sacred art and mystery of prayer, it is well for Us to study the productions of the greatest masters of that science. I am unable to point out one who understood it better than did the psalmist.

I. A soul confessing. The wrestler strips before he enters upon the contest, and confession does the like for the man who is about to plead with God. A racer on the plains of prayer cannot hope to win, unless, by confession, repentance, and faith, he lays aside every weight of sin. Now, let it be ever remembered that confession is absolutely needful to the sinner when he first seeks a Saviour. It is not possible for thee, O seeker, to obtain peace for thy troubled heart, till thou shalt have acknowledged thy transgression and thine iniquity before the Lord. If thou wilt condemn thyself, God will acquit thee. But never expect that the King of heaven will pardon a traitor, if he will not confess and forsake his treason. Even the tenderest father expects that the child should humble himself when he has offended, and he will not withdraw his frown from him till with tears he has said, “Father, I have sinned.” Darest thou expect God to humble Himself to thee, and would it not be so if He did not constrain thee to humble thyself to Him? Wouldst thou have Him connive at thy faults and wink at thy transgressions? He will have mercy, but He must, be holy. He is ready to forgive, but not to tolerate sin. The same principle applies to the Church of God. We must own that we are powerless in this business. The Spirit of God is treasured up in Christ, and we must seek Him of the great head of the Church. We cannot command the Spirit, and yet we can do nothing without

him. He bloweth where he listeth. We must deeply feel and honestly acknowledge this.

II. A soul pleading. “I am poor and needy, make haste unto me, O God. Thou art my help and my deliverer; O Lord, make no tarrying.” The careful reader will perceive four pleas in this single verse. Upon this topic I would remark that it is the habit of faith, when she is praying, to use pleas. Mere prayer sayers, who do not pray at all, forget to argue with God; but those who would prevail bring forth their reasons and their strong arguments, and they debate the question with the Lord. Faith’s art of wrestling is to plead with God, and say with holy boldness, “Let it be thus and thus, for these reasons.” Faith’s pleas are plentiful, and this is welt, for faith is placed in divers positions, and needs them all. Faith will plead all the attributes of God. “Thou art just, therefore spare Thou the soul for whom the Saviour died. Thou art merciful, blot out my transgressions. Thou art good, reveal Thy bounty to Thy servant. Thou art immutable—Thou hast done thus and thus to others of Thy servants, do thus unto me. Thou art faithful, caner Thou break Thy promise, caner Thou turn away from Thy covenant?” Sometimes, however, faith’s pleas are very singular. As in this text, it is by no means according to the proud rule of human nature to plead—“I am poor and needy, make haste unto me, O God.” It is like another prayer of David: “Have mercy upon my iniquity, for it is great.” It is not the manner of men to plead so, they say, “Lord, have mercy on me, for I am not so bad a sinner as some.” But faith reads things in a truer light, and bases her pleas on truth. “Lord, because my sin is great, and Thou art a great God, let Thy great mercy be magnified in me.” Faith’s pleas are singular, but, let me add, faith’s pleas are always sound; for after all, it is a very telling plea to urge that we are poor and needy. Is not the main argument with mercy? Necessity is the very best plea with benevolence, either human or divine. Is not our need the best reason we can urge? If we would have a physician come quickly to a sick man, “Sir,” we say, “it is no common case, he is on the point of death, come to him, come quickly!” If we wanted our city firemen to rush to a fire, we should not say to them, “Make haste, for it is only a small fire”; but, on the contrary, we urge that it is an old house, full of combustible materials, and there are rumours of petroleum and gunpowder on the premises; besides, it is near a timber yard, hosts of wooden cottages are close by, and before long we shall have half the city in a blaze. We put the case as badly as we can. Oh for wisdom to be equally wise in pleading with God, to find arguments everywhere, but especially to find them in our necessities.

III. A soul urgent. “Make haste unto me,” etc. Jesus has said, “men ought always to pray and not to faint.” You land on the shores of a foreign country with the greatest confidence when you carry a passport with you, and God has issued passports to His children, by which they come boldly to His mercy-seat; He has invited you, He has encouraged you, He has bidden you come to Him, and has promised that whatsoever ye ask in prayer, believing, ye shall receive. Come, then, come urgently, come importunately, come with this plea, “I am poor and needy; make no tarrying, O my God,” and a blessing shall surely come; it will not tarry. God grant we may see it, and give Him the glory of it.

IV. Here is another part of the art and mystery of prayer—the soul grasping God. She has pleaded, and she has been urgent, but now she comes to close quarters; she grasps the covenant angel with one hand, “Thou art my help,” and with the other, “Thou art my deliverer.” Oh, those blessed “my’s,” those potent “my’s.” The sweetness of the Bible lies in the possessive pronouns, and he who is taught to use them as the psalmist did, shall come off a conqueror with the eternal God. Oh, you that are saved and, therefore, love Christ, I want you, as the saints of God, to practise this last part of my subject; and be sure to lay hold upon God in prayer. “Thou art my help and my deliverer.” (C. H.

Spurgeon.)