August 9, 2024
God Doesn't Change as We Grow Up
Psalm 71
Noah Transeau
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 71:17-18
O God, from my youth you have taught me,
and I still proclaim your wondrous deeds.
So even to old age and gray hairs,
O God, do not forsake me,
until I proclaim your might to another generation,
your power to all those to come.
Psalm 71
Forsake Me Not When My Strength Is Spent
1
In you, O LORD, do I take refuge;
let me never be put to shame!
2
In your righteousness deliver me and rescue me;
incline your ear to me, and save me!
3
Be to me a rock of refuge,
to which I may continually come;
you have given the command to save me,
for you are my rock and my fortress.
4
Rescue me, O my God, from the hand of the wicked,
from the grasp of the unjust and cruel man.
5
For you, O Lord, are my hope,
my trust, O LORD, from my youth.
6
Upon you I have leaned from before my birth;
you are he who took me from my mother's womb.
My praise is continually of you.
7
I have been as a portent to many,
but you are my strong refuge.
8
My mouth is filled with your praise,
and with your glory all the day.
9
Do not cast me off in the time of old age;
forsake me not when my strength is spent.
10
For my enemies speak concerning me;
those who watch for my life consult together
11
and say, “God has forsaken him;
pursue and seize him,
for there is none to deliver him.”
12
O God, be not far from me;
O my God, make haste to help me!
13
May my accusers be put to shame and consumed;
with scorn and disgrace may they be covered
who seek my hurt.
14
But I will hope continually
and will praise you yet more and more.
15
My mouth will tell of your righteous acts,
of your deeds of salvation all the day,
for their number is past my knowledge.
16
With the mighty deeds of the Lord God I will come;
I will remind them of your righteousness, yours alone.
17
O God, from my youth you have taught me,
and I still proclaim your wondrous deeds.
18
So even to old age and gray hairs,
O God, do not forsake me,
until I proclaim your might to another generation,
your power to all those to come.
19
Your righteousness, O God,
reaches the high heavens.
You who have done great things,
O God, who is like you?
20
You who have made me see many troubles and calamities
will revive me again;
from the depths of the earth
you will bring me up again.
21
You will increase my greatness
and comfort me again.
22
I will also praise you with the harp
for your faithfulness, O my God;
I will sing praises to you with the lyre,
O Holy One of Israel.
23
My lips will shout for joy,
when I sing praises to you;
my soul also, which you have redeemed.
24
And my tongue will talk of your righteous help all the day long,
for they have been put to shame and disappointed
who sought to do me hurt.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Fortress
The term fortress (71:3) could describe the city walls of ancient times. These walls, usually stone, included towers at strategic points so that the soldiers could see if anyone was trying to climb the wall. God is the believer’s true fortress, the only real source of protection.
Fact: Hope
Hope means putting one’s full confidence in God, who always keeps his promises. Believers can have hope for the future because of what God has done in the past. Created things will always ultimately disappoint. God alone is the source of true hope.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 71:1–3 God’s righteousness is his faithfulness to keep his promises. This is the basis for hope (see vv. 15, 16, 19, 24).
Fact: Fortress
The term fortress (71:3) could describe the city walls of ancient times. These walls, usually stone, included towers at strategic points so that the soldiers could see if anyone was trying to climb the wall. God is the believer’s true fortress, the only real source of protection.
Ps. 71:5–6 from my youth . . . from before my birth . . . from my mother’s womb. The Israelites came into the world as members of Abraham’s family, the recipients of God’s promises. These believers learn to trace God’s work in their lives back to before they were even born.
Ps. 71:9 Do not cast me off in the time of old age. The benefits of the covenant are not automatic. They are for those who are faithful to its conditions.
Ps. 71:14–16 The singer promises to hope continually. He leaves to God the timing of the answer to his appeals for help (vv. 12–13). He also looks forward to sharing his story of God’s righteous acts with his fellow worshipers.
Ps. 71:18 The singer asks God to make his life long. He wants to live to proclaim your might to another generation.
Psalm Ps. 71. This is another individual lament, suited to a faithful person in danger from enemies who take advantage of any weakness or distress (vv. 9–11). These enemies could be foreign or Israelite.
Ps. 71:22–24 The singer looks forward to joyful songs in worship. He expects to talk of God’s righteous help all the day long (wherever he is).
S3:156 Psalm 71
Listen NowDive Deeper | Psalm 71
During my freshman year of college, I was not thriving! In the first few months of college, there were some circumstances that left me in a place of just feeling spent. I was hurting physically, emotionally, relationally, and, most of all, spiritually.
One day, I looked at myself in the mirror and told myself, "God is done with me." My weakness originally drove me to a place of giving up on God and everything else. Thank God He didn't give up on me. God used that time of hitting rock bottom to completely restore my life, and I look back on that season with gratefulness for how God worked through my weakness.
David in this passage kinda seems like he's struggling, too! We see that his strength is spent in his old age (Psalm 71:9). There are people who are out to get him and discourage him in his time of weakness (Psalm 71:10-11).
In the midst of all this, the entire chapter is full of David's praise and dependence on God. Rather than letting his weakness drive him away from God, he uses his weakness as an opportunity to depend on the Father. At the end of the chapter, David recounts God's continual faithfulness throughout his life and praises God for upholding him even in the toughest of times.
We will never be immune to difficult times. There will be seasons of joy and seasons of hardship, and that's okay! God's strength is made perfect in our weakness (2 Corinthians 12:9). Even when we feel spent, we can continually run back to the Father, who is a constant refuge and safe place.
When we feel weak, we can either let our weakness pull us away from God, or we can fully surrender and let God work through our weakness. Psalm 71 gives us an example of David allowing his weakness to help him depend on God. God is faithful and is a place of refuge for when we need Him the most. So if you ever feel like God is done with you, always remember that He is not!
This month's memory verse
Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”
– Joshua 1:9
Discussion Questions
1. Can you think of a tough time in your life that God brought you through?
2. When you feel weak, how do you respond? Do you feel helpless, or do you feel you consistently rely on God?
3. What is an area of your life that you need to give over to God completely?
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