Verse by Verse

¹⁶ The waters saw You, O God;
The waters saw You, they were afraid;
The depths also trembled.

¹⁷ The clouds poured out water;
The skies sent out a sound;
Your arrows also flashed about.

¹⁸ The voice of Your thunder was in the whirlwind;
The lightnings lit up the world;
The earth trembled and shook.

¹⁹ Your way was in the sea,
Your path in the great waters,
And Your footsteps were not known.

²⁰ You led Your people like a flock
By the hand of Moses and Aaron.

Jeduthun (Intro) — A Levite, chief singer and instructor, father of one of the three families of Levitical singers. See 1 Chronicles 9:16; 16:38-42; 25:1-6; 2 Chronicles 5:12; 35:15; Nehemiah 11:17. He is also mentioned in the inscriptions of Psalms 39 and 62.

While there is no objection in principle to hearing in this psalm the voice of communal distress, expressed in individual terms—a view almost unanimous among the older commentators—or the voice of an individual interceding on behalf of afflicted Israel, as recent commentators suggest, the exceedingly personal terms of the psalm are best explained if we assume an individual sufferer seeking comfort in God and finding help in meditating on God’s well-remembered acts of redemption for His people. … It is more helpful to picture the psalmist as one whose spirit is overwhelmed—for whatever cause. — Guthrie, page 499.

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In the first half, self is predominant. In the second, God is seen in His glory. … In verses 1 to 9 there are 22 occurrences of the personal pronoun in the first person, and 11 references to God by name, title, and pronoun. In the second there are only 3 personal references and 24 mentions of God. — Morgan, page 142.

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There are resemblances [to this psalm] in Habakkuk 3:8-15, so it was probably composed before the end of Josiah’s reign, in which Habakkuk lived. The carrying away of the ten tribes and the imminent captivity of Judah may have furnished the occasion of this sad lament. — Meyer, page 94.

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Verses 1-10 — The psalmist begins with a sincere, heartfelt expression of his need for comfort, for which he turns to the only one who can truly bring his soul comfort: the Lord (v.2). Recognizing, like David, that the essence of worship is the affirmation of who God is, the psalmist addresses Him here as an intimate, as a son might address his father (or a patient his psychiatrist), for in addition to being his Creator and Sovereign, the LORD is also his “adoptive” father and the lover of his soul. Hence Asaph holds nothing back, but in “remembering” (i.e., turning to) God, expresses his distress and pours out his complaint. — Wechsler, page 193.

troubled (v.3) = I express my distress. Otherwise, it seems like Asaph was troubled because he remembered God.

Verses 7-9 express six questions, each expecting a “no” for an answer.

Verses 11-15 — The principle of finding comfort in the LORD, affirms Asaph, is to remember His deeds and His wonders of old—i.e., His past works of divine solicitude and deliverance, expressive of His lovingkindness as grounded in His unconditional covenant with Abraham, Isaac, and Jacob. The “remembering” here intended, moreover, specifically entails “mediation.” — Wechsler, pages 193-194.

God’s way is in the sanctuary, i.e., it is holy (v.13); but it is also in the sea, i.e., it is full of mystery (v.19).

Verses 16-20 — The specific example of God’s solicitude and deliverance here selected for meditation is a favorite one in the Asaphic psalms—to with: the first example of such on behalf of His people Israel, at the exodus (referenced by Asaph also in Psalms 74:13-15; 76:5-7; 78:13; 80:8a; and 81:6, 10a). Meditating on this event is a deep source of comfort to the psalmist, for in it was displayed not only God’s awesome power and might in defending His people against a much more powerful enemy, but also His parental (i.e., intimate and unconditional) nurture and compassion in leading His people like a flock (v.20), despite their spiritual immaturity and continued rebellion. — Wechsler, page 194.

The thunderstorm here described (vs.16-19) may be a reference to Exodus 14:24.

Your footsteps were not know (v.19) — perhaps a reference to the fact that the waters of the Red Sea wiped out evidence—but not the memory—of God’s protection.

¹⁰ “All the horns of the wicked I will also cut off,
But the horns of the righteous shall be exalted.”

Set to “Do Not Destroy” (intro) — probably the name of the melody to which this song was to be sung

Verses 1-3 — Just as God’s justice has already been executed in history [by those who persecute His people and transgress His standards and authority], so too does God Himself affirm that in the future, at an appointed time known only to Him (Matthew 24:36), He will execute inevitable, final judgment on the earth and all who dwell in it. — Wechsler, page 189.

God’s people are speaking in the first verse, and God Himself in the remaining verses.

Verses 4-8 — God [addresses] the boastful and the wicked—both among the Gentiles as well as His people Israel—and, in light of His already proven and inevitable final justice, exhorts them all to not lift up their own horn on high—i.e., not to assert their own strength and ability (Deuteronomy 33:17; 1 Kings 22:11; Psalm 18:2) in meeting out justice divergent from God’s own. Such “boasting” (which, as biblically defined, entails the assertion of one’s independence from authority) is ultimately futile, since there is no juridical authority greater than God to be found anywhere on earth—neither from the east nor from the west (comprising all geographical distance), nor from the pasture (or “wilderness”) of mountains—referring to the mountain summits on which the Canaanites (and sinning Israelites) would build “high places” to pray to their gods whom they believed to exercise sovereign judicial authority. — Wechsler, page 190.

do not lift up the horn (v.4) — do not be proud of your strength

The north is omitted in verse 6, possibly because “on the sides of the north” will stand the city of the Great King from whom comes lifting up. Messiah’s city will be on the northern slopes of Mount Zion. He will from thence as Judge either put down or lift up (v.7). — Williams, page 359.

Or …

No mention is made of the north, since the Assyrians were approaching from that direction (Isaiah 36-37 is likely the background of this psalm). — Ryrie, page 879.

I don’t know what to think about the north being omitted. Williams’ view (above) seems like a reach, but Ryrie’s view (adopted by several of my commentaries) makes no sense to me either because the verse says that exaltation won’t come from the other three directions. The exaltation in question seems to come from God (v.7), so the view that the Assyrians were attacking Israel from the north doesn’t make sense to me.

Verses 9-10 — The manifestation of God’s justice—both his aforementioned “wondrous works” of deliverance (by judging Israel’s enemies) as well as His final judgment of all the wicked—would serve to enhance the eternal declaration of God’s praises (i.e., adding further occasion to praise Him for what He does in addition to His inherent praiseworthiness for who He is). — Wechsler, page 190.

Williams’ take:

The prophetic vision of this Psalm is that prefigured in Leviticus 9:22-24. Aaron, having by himself purged the people (Hebrews 1:3)—for there was no one with him when making atonement in the Sanctuary—appears, accompanied by Moses, to rule and bless the people. So Christ as Priest perfected the atonement and as King and Priest will come forth to judge His House (vs. 4-7) and the nations (v.8). This vision of Messiah in the Sanctuary contrasts with the enemy in the Sanctuary of Psalm 74. — Williams, pages 358-359.

²² Arise, O God, plead Your own cause;
Remember how the foolish man reproaches You daily.

²³ Do not forget the voice of Your enemies;
The tumult of those who rise up against You increases continually.

contemplation (intro) — see comments on Psalm 32.

Asaph (intro) — see comments on Psalm 73. Ryrie says, “Asaph, a contemporary of David, lived long before this psalm was written; thus the reference here is either to one of his descendants or to a choir guild that bore his name.” Or, which I think is a possibility, Asaph wrote it as prophecy, inspired by the Holy Spirit.

This is one of several poignant lamentations which found utterance at the destruction of Jerusalem and the beginning of exile in Babylon (cf. Lamentations and Psalm 79). The tragedy was not merely that the center of religious life, the Temple, had been destroyed: that which cut the cord of hope and overwhelmed the nation with moral dismay was the inference that God had forsaken them. Where was God’s faithfulness to the covenant? — Guthrie, page 497.

This Psalm may have been composed when the Chaldeans destroyed the temple and city (compare v.8 with Jeremiah 52:13-17).

Verses 1-11—By the opening expression, “Why have you cast us off,” the psalmist does not intend that God has in fact truly forsaken His people; rather, he is describing his feelings at that time, in the midst of Israel’s affliction at the hands of their enemies—just as the same expression is intended by the sons of Korah in Psalm 44:9 and David in Psalm 60:1. Indeed, just as in these latter two instances, a careful look at what the psalmist goes on to say—in this case, what he says in the very next verse—reveals the unshakable conviction that Israel still is and always will be God’s people, for he employs the same terminology used by Moses in Exodus 15:13-16 to describe God’s relationally-motivated “purchase” and “redemption” of His people  Israel from Egypt—not because of their merit, but because of His unconditional covenant with Abraham, Isaac, and Jacob (Exodus 2:14). To further underscore their unchanged status the psalmist refers to Israel of his day as God’s congregation—a term typically applied to Israel in that period of the exodus—and His inheritance. More than just expressing the psalmist’s personal feelings at the time, the psalmist’s phraseology in these opening verses implies the recognition of God’s chastisement, which is ipso facto evidence of relationship (Proverbs 3:11-12; Hebrews 12:5-8). — Wechsler, pages 187-188.

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The anomaly is that God’s hot anger is directed against those who are His own flock (v.2), against His own purchase, and the tribe of His own inheritance (cf. Exodus 15:16-17). His wrath is directed even against Mount Zion, His own habitation. In other words, the people’s distress and disgrace were a dilemma because God seemed to be ruing His own work and breaking His own word. — Guthrie, page 497.

They set up their banners for signs (v.4) — The battle standards of the enemy replace the signs of God’s presence, such as the items in the Ark of the Covenant.

Verses 12-17—As a basis of relief even in the midst of his own and his people’s affliction, the psalmist next focuses on God’s absolute sovereignty as epitomized both on Israel’s behalf, at the exodus, as well as on behalf of humanity in general, at creation. In v.13, accordingly, after referring to God’s division of the sea (see Exodus 14:21), the psalmist refers to Pharaoh and his forces as tanninim (signifying real reptiles and amphibians, not “sea monsters”), as they are elsewhere figuratively described (see Ezekiel 29:2), and which to the Egyptians was a symbol of diving power—that God judged and defeated (see Exodus 7:8-12, where “serpent” translates tannin). Likewise, the reference to the heads of Leviathan in v.14 is intended as a figurative description of the manifold forces (Pharaoh and his military forces) that came against Israel at the exodus, just as Leviathan is also used as a figurative epithet for all the world’s forces that will one day array themselves against Israel before God’s final judgment (Isaiah 27:1). — Wechsler, page 188.

Verse 15 refers to when God had … brought water out of the rock (Exodus 17:1-7) and dried up the Jordan River (Joshua 3).

Verses 18-23—The psalmist ends by affirming his motivation for imploring God’s deliverance—to with: God’s glory and honor, for it is not ultimately Israel, but the God of Israel whom the enemy has reviled and whose name they have spurned (cf. 1 Samuel 17:45). It is for this reason—not for any innate lack of “intelligence”—that the enemy is called “foolish.” It is not Israel’s cause that the psalmist asks God to champion, but His own cause—i.e., to “defend” His reputation by acting upon His covenant with Abraham, which entails the survival and, ultimately, the blessing of Israel. — Wechsler, pages 188-189.

Williams’ take:

The enemy in the Sanctuary is the theme of the Psalm. It predicts the destruction of the first Temple by the Chaldeans, of the second Temple by the Romans, and possibly, of the future third Temple by the Ten Kings. — Williams, page 358.

²⁷ For indeed, those who are far from You shall perish;
You have destroyed all those who desert You for harlotry.

²⁸ But it is good for me to draw near to God;
I have put my trust in the Lord God,
That I may declare all Your works.

Asaph (intro) — The first of three heads of the three families of Levitical singers in the time of David (see 1 Chronicles 25; 16:7). He is also elsewhere described as a “seer” (2 Chronicles 29:30), one “who prophesied” (1 Chronicles 25:1-2), and “the prophet” (Matthew 13:35) — descriptions which are clearly borne out in the present psalm, not only by virtue of its inclusion in Scripture, but also his expressing the majority of the psalm (from v.5 onwards) as the first-person utterance of God. Aside from this psalm there are eleven others attributed to Asaph, all of which are found at the beginning of the “third book” of Psalms (i.e., Psalms 73-83). — Wechsler, page 141.

Consistent with its placement at the beginning of the third of the five “books” of Psalms, this psalm focuses on—and hence introduces—the main theme of the Third Book, which, parallel to the third book of the Pentateuch (i.e., Leviticus), concerns the importance and obligations of holiness. — Wechsler, page 185.

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The Apparent Futility of Holiness (vs. 1-14) — The psalmist begins by affirming what he knows to be true—i.e., that God is good to Israel, and especially to those who are pure in heart; yet at the same time he sincerely confesses a theological dilemma that brought his feet close to stumbling (a euphemism for sinning, in this case by doubting God’s justice)—to wit: that the arrogant and the wicked appear to prosper (v.3) and to have increased in wealth (v.12), which in turn caused him to think (v.13) that keeping his heart pure (holy), unstained by sin) was a vain exercise. — Wechsler, pages 185-186

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The characteristics of ungodly men are described first outwardly (conditions and conduct, vs.4-7) and then inwardly (speech and motive, vs. 8-9). Verse 4 reads literally “their dying has no pangs.” The psalmist is thus not contemplating the temporary well-being of the ungodly (cf. Psalm 37:35-36), but a life-long prosperity ending in peaceful and painless death. This state of affairs is reflected in their conduct. They behave insolently and unscrupulously as regularly as they wear their rich clothing. Their gaze is intent on self-gain and the thoughts and imaginations of their hearts are become utterly vain. It is only to be expected that such behavior should indicate an exaggerated self-opinion, and their mouths are, as ever, a true index of their hearts. Nothing in either the heavens or the earth is above or beyond their criticism. — Guthrie, page 496.

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The problem of the life-long prosperity of the wicked is aggravated by the apparent lack of reward for those who live righteously (vs. 13-14) — Ryrie, page 877.

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The True Futility of Unholiness (vs. 15-20) — The psalmist’s sense of the apparent worth of unholiness gave way to an unobscured perspective of its true worth—namely, that in the end it is worthless, and even more: it leads to one’s ultimate detriment—when he came into the sanctuary of God.  It was here, in God’s sanctuary, when confronted with the holy presence of God, that, just like Isaiah when he beheld the Lord on His throne in the heavenly Temple (Isaiah 6:1ff.), that which was obscuring the psalmist’s spiritual perspective is quickly burned away by the blinding holiness of God. — Wechsler, page 186.

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Had the psalmist voiced his doubts in public (v.15), he would have been a traitor to God’s children, encouraging them to doubt. … At last he went into the sanctuary of God (v.17) and meditated upon the ultimate state of the wicked. There he discovered a new outlook; he perceived that life had baffled him because he had not looked at it in the light of the final issue. — Guthrie, pages 497.

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The True Worth of Holiness (vs. 21-28) — At the same time the true worth of holiness is impressed upon the psalmist—not that it will ensure him a more “successful” life here and now, for indeed, “all who desire to live godly … will be persecuted” (2 Timothy 3:12)—but rather, even in the midst of his affliction, God is continually with him (vs. 23, 28) and will afterward (i.e., after he dies) receive him to glory. The psalmist is able to reconcile his adversity—his loss of station, possessions, and perhaps even his health (as suggested by vs. 14, 26)—because, when compared to what he already has in God (i.e., present relationship and the hope of glory), all their value evaporates; and with redoubled yearning he affirms that, besides God, he desires nothing on earth (v.25). — Wechsler, page 187.

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The psalmist … saw men go into death unscathed; but he saw that, on awakening, their situation was quite different, one of insecurity, ruin, destruction and terror. Indeed they awake (cf. Psalm 17:15) and see what a dream they have lived in, and before the judgment of an awakening God (v. 20, cf. Psalm 44:23-26) all their so-called worldly achievement is no more than a phantom. — Guthrie, page 497.

when You awake (v.20) — The idea of God waking up is a metaphor for His ending of a period of probation or indulgence with an act of judgment.

Williams’ take:

[In this third book] Israel as a worshiper in her future time of trouble is the subject rather than the Messiah and the Remnant, which is the subject of the first to books. …

The Prophet, perplexed with the problem that the ungodly prosper and the children of the kingdom suffer, learns the lesson that, outside the Sanctuary, the mind is distracted and the heart fermented, but that inside all is peace. …

The last stanza (vs. 23-28) records the fruit of the experience. The heart learns the sufficiency of God to satisfy it both in time and eternity (v.25). Such fruit explains the value of trial. Under such experiences flesh and heart fail (v.26). Nature can do nothing else. It can give no victory in such conflicts. But in God the heart finds a reservoir of strength that is inexhaustible; it is a portion forever. —  Williams, page 357.

²⁰ The prayers of David the son of Jesse are ended.

The kingly rule which is the theme of the poem is certainly described idealistically, a common feature of royal psalms, and the basis of their Messianic interpretation. … The heart of this psalm’s delineation of ideal kingship is that in the role of the King was focused the fundamental requirement: a justice which brings new life to the unfortunate and destroys oppression. Prophetically, the psalm looks through and beyond the individual king for whom it was first sung, reminding him of his high calling and attains a vision of Christ, seeing that in him the helpless find the powerful redeemer, and by His fulfillment of royal righteousness He will bring healing to all Creation, till none shall hurt or destroy in all God’s holy kingdom (Isaiah 11:1-9). — Guthrie, page 495.

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This is one of two psalms (the other being Psalm 127) attributed in their headings to Solomon. It was most likely composed by him at the beginning of his ascension to the throne—specifically, perhaps, in connection with the prayer that he offered to God when the latter appeared to him in a dream (1 Kings 3:6-9), to which this psalm evinces several phraseological-conceptual parallels. — Wechsler, pages 182-183.

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Solomon begins his prayer (v.1) by asking for that which is most foundational to his ability to lead—foundational even to the wisdom for which he later became so famous (1 Kings 10:4)—to wit: righteousness; and not just any righteousness, but God’s righteousness—that righteousness that is defined by and sourced in Him alone, and which He graciously “reckons” to those whom He chooses. — Wechsler, page 183.

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Solomon asks God that, on the basis of the gift of His righteousness, he be enabled to judge His people with righteousness and His afflicted ones with justice (v.2). … Solomon asks for the wisdom to do this not just by judging  and vindicating the afflicted (v.4)—i.e., when their cases are brought before him (see 1 Kings 3:16 ff.)—but also by saving the lives of the needy and rescuing them from  oppression and violence (v.14)—i.e., by proactively stopping and speaking out against injustice. — Wechsler, page 183-184.

mountains (v.3) — symbolizing kingdoms

rain (v.6) — as rain gives life to vegetation and makes it flourish, so the Messiah gives life to men and makes them flourish (v.7)

the River (v.8) — the Euphrates (Exodus 23:31; Deuteronomy 11:24)

Tarshish (v.10) — in the far west, by the Straits of Gibraltar

Sheba and Seba (v.10) — nations in South Arabia noted for their wealth

Verses 8-11 mean that the Messiah will rule the entire world.

Saved Israel will be the handful of corn in the earth upon the top of the mountains (v.16). Her fruit will be seen over all the earth during the Kingdom Age. — Phillips, page 173.

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Solomon concludes by affirming that it is the God of Israel alone who works wonders—referring to His miracles of deliverance and provision for His people. It is He alone, in other words, who is the true King of Israel (cf. 1 Samuel 8:7), and on whose throne Solomon only sits as a custodian (see 1 Chronicles 29:23). Hence Solomon asks that, throughout the course of his reign, the whole earth be filled with God’s glory—and not Solomon’s own. — Wechsler, page 184.

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Verse 20, though enumerated as the last verse of Psalm 72, in fact represents the subscription to Books One and Two (Psalms 1-72). Even though several of the psalms in these two Books were written by others, they are all collectively identified as the prayers of David, since he is the one who wrote the vast majority of them and was also quite likely the one responsible for their compilation and ordering. — Wechsler, page 184-185.

Williams’ take:

This Psalm sings of the king that is to reign in righteousness (Isaiah 32:1). Its title declares it to relate to Solomon, i.e., to Him of whom Solomon is a type as Prince of Peace.

Christ’s millennial reign, and the universal happiness which it will secure, is the subject matter of the Psalm. The speaker is the Holy Spirit; the Person spoken to, God; and the Person spoken of, Christ. The Holy Spirit in verse 1 asks God to commit the execution of His judgments and the administration of His justice unto the true Solomon; and confidently states that the result will be the punishment of evil-doers (v.4), the happiness of His people (vs. 2-4), and their perpetual loyalty to God’s service (v.5). — Williams, page 355.

Phillips agrees with Williams, and so do I.

This Psalm gives a vision of Messiah’s kingdom as revealed in the Old Testament … 2 Samuel 23:1-4 is very appropriate to quote at this point:

Now these are the last words of David. Thus says David the son of Jesse; Thus says the man raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel: “The Spirit of the Lord spoke by me, and His word was on my tongue. The God of Israel said, the Rock of Israel spoke to me: ‘He who rules over men must be just, ruling in the fear of God. And he shall be like the light of the morning when the sun rises, a morning without clouds, like the tender grass springing out of the earth, by clear shining after rain.’

David did not realize how far along in his dynasty the investiture of this Son might be. Perhaps he thought the great promises might be fulfilled in Solomon. The time for their fulfillment was left for other prophets to reveal. David did not know that the investiture of this Son would take place in heaven, after which He would return to the earth to exercise His reign. That was left for Daniel to reveal.

“I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed (Daniel 7:13-14). — Phillips, pages 168-169.

²² Also with the lute I will praise You—
And Your faithfulness, O my God!
To You I will sing with the harp,
O Holy One of Israel.

²³ My lips shall greatly rejoice when I sing to You,
And my soul, which You have redeemed.

²⁴ My tongue also shall talk of Your righteousness all the day long;
For they are confounded,
For they are brought to shame
Who seek my hurt.

As to why this Psalm was likely written by David, see my notes on Psalm 70.

The first three verses repeat, with slight differences, the first three verses of Psalm 31.

David follows his petition [stated at the end of Psalm 70] by asserting, unconditionally, that God is his confidence—i.e., no matter what may happen, nor that manner in which God chooses to answer his petition, he has taken refuge in the LORD. Just as God sustained him with life and strength from his birth (v.6), so David implores that He continue to sustain him even now that he has arrived at old age (v.9, and again, with “and gray,” in v.18) and his adversaries are seeking to take advantage of his physical weakness. — Wechsler, pages 181-182

refuge (v.3) = unreserved submission and selfless devotion, grounded in relationship

fortress (v.3) = an inaccessible place on a cliff or mountain

The psalmist returns several times to his reliance on the Lord”continually” and “all the day as follows: continually (v.3), continually (v.6), all the day (v.8), continually (v.14), all the day (v.15), all the day, (v.24).

In typically Davidic fashion this psalm of entreaty concludes with an unconditional declaration of thanksgiving and praise (v.14) both for who God is (i.e., characterized by perfect righteousness, as emphasized by its repetition in vs. 15, 16, 19, and 24) and what He already has done —i.e., His wonders (v.17) and (v.20) the many troubles and distresses that He has already shown (i.e., brought David through). Whatever grief his adversaries and circumstances may cause him in this life, David can (v.23) shout for joy and sing praises to God from his soul, which God has redeemed. — Wechsler, pages 181-182.

very high (v.19) = very distinguished

O Holy One of Israel (v.22) — This title for God is only used here and in Psalms 78:41 and 89:18.

redeemed (v.23) = payment of an outstanding debt.

Throughout both the Old and New Testaments, it is revealed that in the last days there is to arise a definite, specific man, who will be inspired and indwelt by Satan, who will be the dictator of the world. He will run unchecked over the earth seeking to destroy all who believe in God, but he will especially seek out the Jews to destroy every living son of Abraham. It will be during that time that the song of hope will be sung by the Faithful Remnant of Jews [presented as a personality throughout this Psalm]. The Psalm projects us into the future time of “Jacob’s Trouble,” which takes place after the Christian Dispensation will have closed, and the last seven years of the interrupted Jewish Age will be here again. …

The opening verses of the 71st Psalm reveal the confidence and trust of the Remnant. They are praying in faith for deliverance. — Phillips, pages 162-163.

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The wave of persecution of the Remnant will increase toward the end of the seven years, and as one reads God’s account of it in various places in the Bible, one wonders how anyone will survive. Isaiah describes the activities of the Remnant as follows: “They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea. Wherefore glorify ye the LORD in the fires, even the name of the LORD God of Israel in the isles of the sea. From the uttermost part of the earth have we hard songs, even glory to the righteous” (Isaiah 24:14-16a).

This prophetically written heart cry of the Remnant, who will live in that awful period ahead, was written while Jerusalem was a great city and while she had her kings and her statesmen. It was a vision that God let His prophet see that all His people might know what is ahead. …

This psalm may be thought of as a preface to Psalm 72, which is a glorious description of the Kingdom Age, when the “Faithful Remnant” will inherit all the promises made the Abraham, Isaac, and Jacob. — Phillips, pages 165-166.

Williams’ take:

[This psalm] very possibly refreshed David’s heart during the dark days of Absalom’s rebellion. It must  also have refreshed the heart of his Lord when suffering man’s hatred, and it will feed the faith of Israel in the future and darkest days of her history. It will be her response to Messiah’s heartening message of the last two verses of Psalm 31. This seventy-first Psalm shows that she will keep loving Him and trusting Him, and waiting for Him in the confidence that He will deliver her from the wicked, unrighteous, and cruel man of v.4, i.e., Antichrist. — Williams, page 355.

Other commentaries separate this from David and any specific reference to Israel. For example:

This is preeminently a song of the aged, and like old age it is reminiscent. The singer passes from memory to hope, and from experience to praise. … The song opens with a prayer for deliverance (vs. 1-8). This is not so much a cry out of present distress as a prayer that in the event of trouble he may be able to resort to God. The old man is discovered in that the first three verses are almost a direct quotation from a previous psalm (Psalm 31), perhaps one of his own. His experience of God from birth is his confidence that he will be heart now. This leads the son on in a prayer that he may still be helped in age, for his still has adversaries (v.9-13). … The singer rises to higher levels as he tells of his confidence in God, and asks that he may be helped to declare God to the succeeding generation. — Morgan, pages 127-128.

I think the take of Williams and Phillips makes much more sense.

⁵ But I am poor and needy;
Make haste to me, O God!
You are my help and my deliverer;
O Lord, do not delay.

Just like Psalms 42 and 43, Psalms 70 and 71 constitute a single cohesive unit (and, originally, perhaps, a single psalm), as indicated by the observations that (1) the first three verses of Psalm 71 are the same (with minor variations) as the first three verses of Psalm 31, which is explicitly attributed to David (see also the clear parallels between 71:5-6 and 22:9-11); (2) Psalm 71 is the only psalm in Book Two (Psalms 42-72) without a heading1—except for Psalm 43, which is clearly “of a piece” with Psalm 42; and (3) in a few old Hebrew manuscripts these two psalms are presented as one. The reason for distinguishing Psalm 70 as a separate psalm my well be due to the fact that it represents an iteration, with minor variations, of Psalm 40:11-17. — Wechsler, pages 180-181.

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[In Psalm 70]—which represents an iteration of the last section of Psalm 40—David implores God’s speedy help, picking up on the idea with which he began the last section of the previous psalm—i.e., that he is afflicted and needy (v.5, to which cf. Psalm 69:29: “I am afflicted and suffering pain”) and that God alone is his help and deliverer (to which cf. also his parallel ending in Psalm 38:22). — Wechsler, page 181.

Aha (v.3) = lit. “our desire!”—so would we have it.

Williams’ take:

The purpose of this Psalm is to animate the courage and sustain the faith of the remnant of Jacob in their future day of trouble by remembering the sufferings of the Divine Son of David predicted in Psalm 40 and recorded in the Gospels. …

The Remnant, hated and oppressed by their future enemies, will use this Psalm: and calling to remembrance the similar hatred suffered by their Messiah, will, like Him, and animated by His Spirit in them wait patiently for Jehovah to deliver them out of their distresses: being assured that the Elohim who delivered Him will deliver them.

As throughout the Psalms so here, Christ makes Himself one with the redeemed and prays for them as if for Himself. — Williams, page 354.

³⁴ Let heaven and earth praise Him,
The seas and everything that moves in them.

³⁵ For God will save Zion
And build the cities of Judah,
That they may dwell there and possess it.

³⁶ Also, the descendants of His servants shall inherit it,
And those who love His name shall dwell in it.

This psalm is among those more frequently referenced (directly in five instances and indirectly in at least seven more) in the New Testament with application to Christ and His circumstances—concerning which David, being a prophet, could “look ahead” with clarity and speak of in detail (see Acts 2:29-31). — Wechsler, page 178

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The reference to “those who have hated me [David speaking, as the prophets often do, in the first-person, as a medium for God] without a cause” (v.4a, see also Psalm 35:19a) is cited by Jesus in John 15:25 to epitomize the central sin of His generation. Indeed, the angst caused by this rejection is further underscored by the statement in v. 8 (“I have become estranged from my brothers…”), which clearly applies to the situation described in Mark 3:21. A primary catalyst for this rejection is indicated in verse 9a—which is likewise applied directly to Jesus in John 2:17—to wit: the zeal for God’s house (i.e., for the presence of God that dwelt in the Temple) that consumed Him, which let Him to do and say things that, unless perceived in the same spirit, were highly divisive and extremely offensive—such as cleansing the Temple (John 2:13-22) and calling religious leaders “a brood of vipers” (Matthew 3:7). Verse 9b is cited in Romans 15:3 with direct reference to Christ’s humble submission to the “reproaches of those who reproach” God—referring to those who implicitly reject God the Father (despite their outward obedience) by offering Him only rote worship while inwardly rejecting the claims upon their heart of His Word and now, of His Son (cf. John 8:18-19; Isaiah 29:13; Luke 18:9ff.). Verse 21 (“for my thirst they gave me vinegar …”) refers to the culmination of Christ’s rejection on the cross (see John 19:28; Matthew 27:34, 48; Mark 15:23, 36; Luke 23:36). — Wechsler, pages 178-179.

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The sense of verses 6 and 7 is, that God’s abandonment of His beloved Son at Calvary might upset the faith of those who confide in God for deliverance from human or satanic hatred. He prayed that they might understand that He, as the Guilt-offering, should be so forsaken. — Williams, pages 353-354.

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Verses 22-23 are cited in Romans 11:9-10 together with Deuteronomy 29:4 to make the point that the rejection of Jesus by the majority of His people was both the result and a reinforcement of their having been hardened (Romans 11:7)—which same point is also emphatically made by God in Isaiah 6:10 (quoted as the paradigm of Christian ministry in all four Gospels and Acts), to wit: it is part of the purpose of God’s Word to cause the heart of hearers, if not to be softened, then to be hardened—and because of human depravity (which is certainly no greater in the Jewish people than in anyone else), the reaction to Jesus, as the incarnation of God’s Word (John 1:14), was predominantly characterized by hardening. It is important to keep in mind, moreover, that the motivation underlying this imprecation of those who reject Him is not their detriment per se, but rather the manifestation, and hence vindication, of God’s justice—as exemplified by the application of verse 25 to the divine judgment of Judas Iscariot (Acts 1:18-20), “which become known to all who were living in Jerusalem.” The reference to being “blotted out of the book of life” (v.28), like the parallel phraseology in Revelation 3:5, does not mean that one can loose their salvation once such is given by God, but rather, as indicated by the parallelism in the second part of the verse, it is a figure of speech intended to emphasize that such individuals were never recorded n the book of life with the righteous in the first place. — Wechsler, pages 179-180.

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There were about twenty-five Old Testament predictions concerning [Christ’s] sufferings which found their fulfillment during the last twenty-four hours up to and including His death and burial. All had been fulfilled now except this 21st verse of the sixty-ninth Psalm.

In John 19:28-30 we read, “After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth. When Jesus therefore had received the vinegar, he said, “It is finished”: and He bowed His head, and gave up the ghost.” The Holy Spirit was writing history a thousand years before the event when He wrote the words of Psalm 69:21. — Pettingill, pages 129-130.

And make their loins shake continually (v.23) — see Deuteronomy 28:64-68, in which Moses predicts what will happen to Israel if the nation rebels against God.

God’s deliverance of His Servant will serve not only as another occasion for the Servant Himself to offer the Father praise and thanksgiving (v.30), but it will also cause the humble who have see it (i.e., accepted it) to be glad (v.32)—for on the basis of the Servant’s deliverance the heart of these “humble” (i.e., those “who seek God”) will revive (lit. “be made alive”), hearkening to the promise of the New Covenant in Jeremiah 31:33 and Ezekiel 36:26. The closing phraseology of this psalm (vs. 34-36) looks forward to the time when God’s kingdom will finally be established and His will for mankind realized, when all who are in heaven and earth will praise Him and only those who love His name will dwell in it. — Wechsler, page 180.

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An animal for sacrifice should be full-grown and ceremonially pure. Horns determined the one and hoofs the other (v.31). — Williams, page 354.

Williams’ take:

The theme is the sufferings of Christ as the Guilt-offering. Psalm 22 predicted His suffering as the Sin-offering, and Psalm 40 as the Burnt-offering. He, as the Guilt-offering, restored that which He took not away; that is, He perfectly restored to God the love and obedience of which man had robbed God; and, at the same time, he voluntarily charged Himself with man’s foolishness and guiltiness, called them His own, thereby declaring Himself to be the guilty person (see Leviticus 5:14-16). — Williams, page 353.

Blessed be God!

Several of my commentaries state that this psalm was composed for David’s procession with the Ark from the house of Obed-Edom to Jerusalem and connect with with the Passover.

Could we read this Psalm in the original Hebrew, we would recognize the several names of the Godhead. He is called by the name “Elohim” in verse 2; He is called by the name “Adonai” in verse 11; “El Shaddai” in verse 15; “Jehovah” in verse 17; “Jah” in verse 4 and in verse 19, and “El” in verse 20. Here then is a Psalm in which all the characteristics of the Almighty are revealed. As Elohim, He is the strong one, a refuge of strength. As Adonai, He is the master, the one to be obeyed and to be served, and also the one to lead. As El Shaddai, He is the Almighty, the all-sufficient one, the one who comforts and strengthens. As Jehovah, He is the Redeemer, the ever-revealing God, the on constantly referred to as “I Am.” The name “Jah” is the contraction of Jehovah. All these names of God unfold the fact that He is able to meet all our needs under every circumstance of life. — Phillips, page 144.

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This psalm is canonically linked to the previous one by continuing the same theme of God’s worldwide praise—from both Israel His people (vs. 7-8) as well as from all the kingdoms of the earth (v.32)—in this case focusing on the processional expression of that praise—while also introducing the focus of the following psalm, with which it shares a specific and direct messianic application (per the citation of v.18 in Ephesians 4:8). — Wechsler, page 175.

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[Messiah] as the Head of Israel’s Triumph over Physical Distress (vs. 1-14) Just as the previous psalm began by employing the phraseology of Aaron when he blessed Israel by the LORD in Numbers 4:24-26, so this psalm—which continues the theme of the previous one—begins by employing the phraseology of Aaron’s brother Moses in Numbers 10:35, when he exhorted Israel onward from their camp after “the cloud of the LORD.” In this way David introduces what he goes on to specify—to wit: that God lead His people triumphantly through their present distress just as He led their ancestors through the wilderness (v.7) And not just to those distant ancestors, but also the successive generations to whom He confirmed (i.e., gave) His inheritance (v.9b)—i.e., the land of Canaan that He gave to the Jewish people as an eternal inheritance (see Genesis 17:8; Psalm 104:10-11), in which He brought them plentiful rain and (v.9a) caused the armies of their enemies to flee (v.11; see 2 Samuel 5:24). — Wechsler, pages 175-176

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company (v.11) — A feminine word to be translated, “The women who publish the tidings are a great host.” Israel’s victories were commonly celebrated by women singing and dancing (Exodus 15:20; 1 Samuel 18:6-7). — Ryrie, page 870

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Verse 13 is a figure of peace (the sheepfold) with honor (the gold and silver). The verse reads: “Ye shall lie down among the sheepfolds, and ye shall be as the wings of a dove,” etc. “When Shaddai scattered kings in it (Canaan) it was as snow in Salmon”—that is, the kings disappeared before the Sun of Righteousness as snow before the sun of the heavens; they were as powerless as it. — Williams, page 352

Zalmon (v.14) = shady, dark — It was a high mountain near the Jordan River.

Bashan (v.15) — the high mountain country east of the Jordan, once occupied by giants. Or maybe snow-capped Mount Herman.

[Messiah] as the Head of Israel’s Triumph over Spiritual Distress (vs. 15-23) From imploring (vs. 1-2) and then affirming (vs. 4-14) God’s provision of material triumph, David moves on in this section to affirming God’s provision of spiritual triumph to Israel, culminating in v. 18 with the description of His triumph over death. That this is so clearly indicated by the direct application of this verse in Ephesians 4:8 to the triumphant procession of Christ from the grave, leading captive (i.e., as willing slaves; cf. Romans 6:18-19) those of Israel who had died in faith and were awaiting His resurrection in Abraham’s Bosom as “the first fruits of those who are asleep” (see 1 Corinthians 15:20; Matthew 27:52-53 [where the reference is to Jewish saints]. In citing verse 18, however, Paul has “He gave gifts to men” rather than “Thous received gifts among men.” … [This is] the meaning it always had, as now clarified by Christ’s ascension and confirmed to [Paul] by the Holy Spirit—to wit: that following the Son’s ascension and triumph over death, He distributed among the Church His gifts of grace, which are intended to “equip the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12)—and if for the building up of His body, which is the Church, then He who gave those gifts is, ultimately, also the one who receives them. This is consistent, moreover, with the ultimate goal of all history, which is not the aggrandizement of man, but the glory of God. — Wechsler, page 176

loads us with benefits (v.19) — Ryrie suggests this should be translated “bears our burdens”

The tribes of Benjamin, Judah, Zebulun and Naphtali in v. 27 probably refer to all 12 tribes since the two southernmost and two northernmost are mentioned.

Verses 21-23 refer to the regathering of Israel, and the destruction of a Gentile world ruler and his kingdom. This is described in Daniel 7.

[Messiah] as the Head of All Nations’ Triumph over All Distress (vs. 24-35) In consequence of God’s triumph over all distress, both material and spiritual, as evidenced by His procession (v.24) through the gates of death into His sanctuary (i.e., the heavenly Temple) “on high,” a procession will in turn come to Him from all nations—both from Israel (vs. 24-28) as well as from the Gentiles (vs. 29-35). Regarding this latter group David looks forward to that culminating procession of praise when, in fulfillment of his exhortation in Psalm 2:10, the nations are led in example by their kings (v.29) to sing praised to the Lord (v.32) and to ascribe strength to God (v.34), who rules from His sanctuary (v.35) in Jerusalem. — Wechsler, pages 177-178.

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The future supremacy of Israel over all earthly monarchs, here compared, as in Daniel, to wild beasts (v.30), is predicted in the last stirring stanza of the song (vs. 28-35). The kings will bring their tribute money (vs. 29-31) for the rebuilding of the Temple at Jerusalem. They will “stretch out their hands” in homage filled with gifts (v.31), and in adoration, for Messiah will be “terrible,” i.e., an object of reverential worship in that coming day of His power and glory (v.35). — Williams, page 352

Williams’ take:

The Redeemer waiting for in the previous Psalms now appears. The majesty of His person, the destruction of His foes, the deliverance and joy of His people, and their appointment as head of the nations furnish the context of the Psalm. His love to them in the Wilderness (vs. 7-10) and in Canaan (vs. 11-14) are cited as illustrating His future fellowship with them in the sanctuary  (vs. 24-27) and in the government of the world (vs. 28-35); and all is based upon His resurrection (vs. 17-18), as is declared in Acts 2 and Ephesians 4. — Williams, page 352.