Psalm 71:23
My lips shall greatly rejoice when I sing to you; and my soul, which you have redeemed.
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EXPOSITORY (ENGLISH BIBLE)
(23) My lips shall . . .—Rather, my lips shall sing while I play to thee, i.e., a hymn should accompany the harp. There is, therefore, no thought of the union of the bodily and spiritual powers in praise of God, though it is natural the verse should have suggested such an interpretation to the Fathers; and indeed the thought of the poet, if we read the whole psalm, with its retrospect of life, is a wish—

“That mind and soul according well,

May make one music as before,

But vaster.”

71:14-24 The psalmist declares that the righteousness of Christ, and the great salvation obtained thereby, shall be the chosen subject of his discourse. Not on a sabbath only, but on every day of the week, of the year, of his life. Not merely at stated returns of solemn devotion, but on every occasion, all the day long. Why will he always dwell on this? Because he knew not the numbers thereof. It is impossible to measure the value or the fulness of these blessings. The righteousness is unspeakable, the salvation everlasting. God will not cast off his grey-headed servants when no longer capable of labouring as they have done. The Lord often strengthens his people in their souls, when nature is sinking into decay. And it is a debt which the old disciples of Christ owe to succeeding generations, to leave behind them a solemn testimony to the advantage of religion, and the truth of God's promises; and especially to the everlasting righteousness of the Redeemer. Assured of deliverance and victory, let us spend our days, while waiting the approach of death, in praising the Holy One of Israel with all our powers. And while speaking of his righteousness, and singing his praises, we shall rise above fears and infirmities, and have earnests of the joys of heaven. The work of redemption ought, above all God's works, to be spoken of by us in our praises. The Lamb that was slain, and has redeemed us to God, is worthy of all blessing and praise.My lips shall greatly rejoice ... - My lips will seem to be happy in the privilege of celebrating the praises of God.

And my soul, which thou hast redeemed - Compare Psalm 34:22. The word soul here seems to be employed to denote "the soul" properly, as we understand the word - the immortal part. The usual meaning of the word, in the Psalms, however, is "life," and it is possible that the psalmist meant merely to say here that the "life" which had been spared should find pleasure in celebrating the praises of God; but there is no impropriety in supposing that he has reference to his higher - his immortal - nature.

22-24. To the occasion of praise he now adds the promise to render it.

will … praise—literally, "will thank."

even thy truth—as to Thy truth or faithfulness.

No text from Poole on this verse. My lips shall greatly rejoice when I sing unto thee,.... Both with vocal and instrumental music; this is praising the Lord with joyful lips, Psalm 63:5;

and my soul, which thou hast redeemed; signifying that it would not be lip labour, or bodily service, only that he should perform; but that his heart would go along with his lips in praise; and that under a sense of redeeming love, than which nothing can more strongly engage in such work, Psalm 103:1. For the redemption of the soul is exceeding precious; being the contrivance of infinite wisdom, the fruit of divine grace, and owing to the blood and sacrifice of Christ.

My lips shall greatly rejoice when I sing unto thee; and my {r} soul, which thou hast redeemed.

(r) For there is no true praising of God, unless it comes from the heart: and therefore he promises to delight in nothing, except that in which God is glorified.

EXEGETICAL (ORIGINAL LANGUAGES)
23. My lips shall sing aloud when I make melody unto thee. P.B.V. ‘my lips shall be fain,’ i.e. glad: Vulg. exultabunt.

my soul] His whole self and personality, delivered from danger, will join in the glad thanksgiving. Cp. Psalm 34:22; Psalm 55:18.Verse 23. - My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. Not my mouth only, but my heart and spirit, will "rejoice," or "sing out thy praise" (Cheyne), when the time comes, and my "redemption," or deliverance, has been accomplished. In view of Psalm 40:15 (Psalm 70:3), Psalm 35:4, Psalm 35:26; Psalm 109:29, and other passages, the reading of יכּלמוּ, with the Syriac, instead of יכלוּ in Psalm 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Psalm 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Psalm 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הוסיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (ספּר, as in Jeremiah 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Psalm 139:17.);

(Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Bttcher, the poet really means that he did not understand the art of writing.)

the divine proofs of righteousness or salvation עצמוּ מסּפּר (Psalm 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גּברות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גּבוּרה (e.g., Psalm 20:7), the Beth is the Beth of accompaniment, as e.g., in Psalm 40:8; Psalm 66:13. בּוא בּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Psalm 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לבדּך, according to the sense, joins closely upon the suffix of צדקתך (cf. Psalm 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum equals tui solius). From youth up God has instructed him, viz., in His ways (Psalm 25:4), which are worthy of all praise, and hitherto (עד־הנּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, "the taught of Jahve" (למּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עד־זקנה ושׂיבה. The poet is already old (זקן), and is drawing ever nearer to שׂיבה, silvery, hoary old age (cf. 1 Samuel 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עד equals עד־אשׁר, as in Psalm 132:5; Genesis 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דּור), and to all who shall come (supply אשׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Psalm 22:31.

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