This short prayer for speedy help and the discomfiture of malicious enemies is a repetition of Psalm 40:13-17 with some slight variations. Jehovah has been changed to God in Psalm 70:1 a, 4 c, and Lord to God in 5 b, according to the usual practice of the editor of the Elohistic collection; but Jehovah has been retained in Psalm 70:1 b and substituted for my God in Psalm 70:5 d for the sake of variety, where God occurs in the same verse. In other respects Psalms 40 appears to present a more original text. On the relation of these verses to the rest of Psalms 40, see Introd. to that Psalm. Probably, as the title suggests, they were detached from Psalms 40 for liturgical purposes.

The title to bring to remembrance, prefixed also to Psalms 38, has commonly been explained to refer to the contents of the Psalm, either as a record of suffering, or as a prayer intended to bring the suppliant to God’s remembrance. But more probably it should be rendered, to make memorial (R.V. marg.), or, for making the memorial (LXX εἰς ἀνάμνησιν as in Leviticus 24:7; cp. Numbers 10:10), and explained as a note of the liturgical use of the Psalm either in connexion with the offering of incense, or at the offering of the Azkârâ. (1) The phrase to make a memorial of incense occurs in Isaiah 66:3; and for the connexion of prayer with offering of incense see Numbers 16:46 ff.; Luke 1:9-10. The Targum suggests this reference in its double rendering, To remember concerning the use of incense, (2) The Askârâ or Memorial was a technical term in the Levitical ritual (a) for the portion of the ‘meal-offering’ mixed with oil and burnt with incense on the altar (Leviticus 2:2); (b) for the incense placed on the shewbread and afterwards burnt (Leviticus 24:7). Though probably the term originally meant only ‘a fragrant offering’ (see Dillmann on Leviticus 2:2), it was interpreted to mean ‘a memorial’ (LXX μνημόσυνον, Vulg. memoriale) as bringing the offerer to God’s remembrance. There may be an allusion to the use of Psalms in connexion with the Askârâ in 1 Chronicles 16:4, where to celebrate (R.V.) is the same word as that used here.

The liturgical use of the Psalm must have arisen in days of national distress and persecution, and implies the application of the Psalm to the nation. A hint of this national application is given in the Targum of Psalm 70:1 a, “O God make haste to deliver us.”

1. Make haste] The words, as the italics indicate, are not in the Hebrew; and as the text stands, we must either supply make haste from the next line, or render according to the Heb. idiom found in Isaiah 38:20, God is ready to deliver me. But probably the first word of the verse as it stands in Psalm 40:13 should be restored, Be pleased. This word would be a link of connexion with Psalm 69:13, in a time when thou pleasest. make haste to help me] Cp. Psalm 22:19; Psalm 38:22.

2. The whole verse is a repetition, with variations, of Psalm 35:4; Psalm 35:26 (cp. Psalm 38:12); and Psalm 35:3-5 recall Psalm 35:21; Psalm 35:25; Psalm 35:27; Psalm 35:10, of the same Psalm.

that seek after my soul] Or, that seek my life. The text of Psalm 40:13 is fuller, ‘Let them be … confounded together … my life to destroy it.’

let them be turned backward &c.] Render with R.V.,

Let them be turned backward and brought to dishonour

That delight In my hurt.

With the last line contrast Psalm 35:27.

3. Let them be turned back] Let them turn back, retreating after their ignominious repulse (Psalm 70:2). Cp. Psalm 6:10. The reading of Psalm 40:15 is let them be desolate. The difference probably arose out of a confusion between the letters m and b (ישמו—ישבו), but may be due to intentional alteration. for a reward of their shame] Better as R.V., by reason of their shame, being foiled in their malicious plans.

Aha, aha] An exclamation of malicious pleasure at another’s misfortune. Cp. Psalm 35:21; Psalm 35:25. The text of Psalm 40:15 reads ‘that say unto me’; and so the LXX here, from which it has passed through the Vulg. into the P.B.V., ‘that cry over me.’

4. Cp. Psalm 35:27. The discomfiture of the wicked gives occasion for the righteous to rejoice in God, not only because they are set free from persecution, but because they see in it the proof of God’s righteous sovereignty and the unfolding of His purposes of salvation.

such as love thy salvation] Cp. “they that love his name” (Psalm 69:36); and the corresponding N.T. thought in 2 Timothy 4:8.

5. But I &c.] But as for me, who am afflicted and needy. Cp. Psalm 69:29; Psalm 69:33; Psalm 9:18; Psalm 35:10; Psalm 37:14; Psalm 86:1; Psalm 109:22.

make haste unto me, O God] So Psalm 141:1. “The text of Psalm 40:17, “The Lord will take thought for me,” glancing back at “thy thoughts to us-ward” in Psalm 70:5, is probably the original reading. The variation here may have been introduced for the sake of closer parallelism to make no tarrying. my help, as Psalm 33:20 : my deliverer, as Psalm 18:2; Psalm 18:48, a different word from that used in Psalm 70:1.

O Lord] In Psalm 40:17, O my God. make no tarrying] Cp. Daniel’s prayer (Daniel 9:19, A.V. defer not), and the promise in Isaiah 46:13.