My tongue also shall talk of your righteousness all the day long: for they are confounded, for they are brought to shame, that seek my hurt.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK
EXPOSITORY (ENGLISH BIBLE)My tongue.—Comp. this with the conclusion of Psalms 35
All the day long - Continually. This shall occupy my mind at all times. See the notes at Psalm 1:2.
For they are confounded ... - That is, they are put to confusion; they are disappointed in their hopes; they are defeated in their plans. The psalmist sees this to be so certain that he speaks of it as if it were already done. The Psalms often conclude in this way. They begin in trouble, they end in joy; they begin in darkness, they end in light; they begin with a desponding mind, they end with a triumphant spirit; they begin with prayer, they end in praise. On the "language" used here, see the notes at Psalm 71:13. On such a "close" of the Psalms, see Psalm 3:7-8; Psalm 6:9-10; Psalm 7:17; Psalm 17:15; Psalm 22:30-31; Psalm 26:12; Psalm 42:11; Psalm 43:5; Psalm 52:8-9.
will … praise—literally, "will thank."
even thy truth—as to Thy truth or faithfulness.Psalm 71:16;
for they are confounded; his adversaries, for whose confusion he prayed, Psalm 71:13;My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
EXEGETICAL (ORIGINAL LANGUAGES)24. My tongue &c.] From Psalm 35:28. The word for talk denotes musing, meditative speech.
for they &c.] For they are ashamed, for they are confounded, that seek my hurt (R.V.). A reminiscence of Psalm 35:4; Psalm 35:26; Psalm 40:14 (Psalm 70:2). His faith realises the discomfiture of his enemies as though it had already taken place.Verse 24. - My tongue also shall talk of thy righteousness all the day long. The musical utterance of praise can only be occasional, but the tongue can "talk" of God continually (see ver. 15). For they are confounded and brought unto shame, that seek my hurt (comp. Psalm 35:4; Psalm 40:14; Psalm 70:2).
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.
LinksPsalm 71:24 Interlinear
Psalm 71:24 Parallel Texts
Psalm 71:24 NIV
Psalm 71:24 NLT
Psalm 71:24 ESV
Psalm 71:24 NASB
Psalm 71:24 KJV
Psalm 71:24 Bible Apps
Psalm 71:24 Parallel
Psalm 71:24 Biblia Paralela
Psalm 71:24 Chinese Bible
Psalm 71:24 French Bible
Psalm 71:24 German Bible