Psalms 71:22

Psa 71:22 I will also praise thee with the psaltery, [even] thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.

Ver. 22. I will also praise thee with the psaltery] In organo natali, with an instrument made like a bottle.

O thou Holy One of Israel] Who sanctifiest thine throughout, and art to be sanctified of thine throughout all eternity, Isa 5:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_71:22-24

I will also praise Thee with the psaltery, even Thy truth, O my God: unto Thee will I sing with the harp, O Thou Holy One of Israel.

The praises of a Hebrew saint

Dr. Sanday has remarked that, on the great world-stage different races have different functions, and that for the Hebrew it was reserved beyond all other peoples to teach the world what it knew of religion.

I. Three features of the Divine character.

1. Holiness. O Thou Holy One of Israel. The root idea is separation. The Most High forbids the people to follow certain practices then in vogue among the surrounding heathen, and the reason given is because He is holy, and they, His people, are to be like Him (Lev_19:2). In every case where such prohibitions occur, we find that the practices condemned are morally alike, that they are mischievous and vile; and therefore by such teaching the Hebrew rose to the conception of a God altogether different from the gods of the heathen--of a Being who had no pleasure in selfishness or cruelty or hatred. Further, it is clear that such a doctrine put honour upon men as well as upon God. When the command was understood, Ye shall be holy: for I am holy, the Jews must have seen that they were created for better things than hatred, malice, or lust. They were fulfilling the end of their creation when they conquered such passions, when they were ruled by kindness, honour, and purity.

2. Truth. I will praise Thee with the psaltery, even Thy truth, O my God. The want of this virtue has often made the world a pandemonium. We can scarcely conceive a worse condition of things than when men are unable to trust their fellows--when mens word is not their bond, and their most solemn pledges are no guarantee whatever that they will act accordingly. Sir Richard Burton once said that to the Oriental lying was meat and drink and the roof that covered him. Strong words, and yet a statement confirmed by multitudes of others who have lived in the midst of them. Such a condition of things undoubtedly existed among the neighbours of the Jews; they were false in word and deed, cunning, deceitful, treacherous. Here again the Hebrew stood alone in splendid isolation from his neighbours. His God was the Strength of Israel, who will not lie, the God of truth, and without iniquity. His promises held good; His threats were fulfilled. No wonder, then, when men believed thus, that their conduct should differ from that of others; and hence we find, among the characteristics of the perfect man of the Scriptures, truthfulness both without and within: he that sweareth to his own hurt, and changeth not; he that speaketh the truth in his heart.

3. Love. Notice the boldness of the psalmists claim--my God; and his grateful acknowledgment of the redemption of his soul--my soul, which Thou hast redeemed. To the writer of this psalm, God was the Father of His creatures, One who had lovingly watched over the psalmist himself from his birth, and to whom in distress he could turn with the certain assurance of help.

II. The characteristics of the praise which the psalmist resolved to offer.

1. Sincere. My lips shall greatly rejoice, etc. Let us see that we do not grieve our heavenly Father by insincere praise; however successful song may be as an artistic performance, it is abhorrent to God if words which mean so much are uttered with lips which do not greatly rejoice--lips which would be as readily used in the service of him who is the great Fathers adversary and ours.

2. Hearty. Not merely should the psalmists lips be made to rejoice, but all the powers of his redeemed soul; and, that he might present a worthy offering to God, both psaltery and harp should be called into service Evidently he believed that music might be the handmaid of worship, and that the skill of man in the production of sweet sounds ought to be consecrated to the service of God. (W. Scott Page.)

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Psa_72:1-20

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 71:22-24. I will also praise thee, &c. — And then surely I shall be no less forward to bless thee than thou art to bestow thy benefits on me. My lips shall greatly rejoice, and my soul, &c. — It is not possible to express the joy wherewith, not merely my lips, but my heart and soul shall sing triumphant songs for the extraordinary deliverance which I expect from thee. My tongue also shall talk of thy righteousness all the day long — Which shall not only be the subject of my solemn songs, but of my constant discourse; wherein I will perpetually magnify thy goodness and truth toward me, and thy just vengeance upon mine enemies. How much more is “the truth of God, in accomplishing his promises, by the redemption of our souls, and the confusion of our spiritual enemies, a subject which demands a never ceasing tribute of gratitude and love, of praise and thanksgiving. To celebrate it aright, with the melody of voices and affections, all in perfect concord, is the duty and delight of the church militant; which, when thus employed, affords the best resemblance of the church triumphant.” — Horne.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Psa 71:22. Also I will thank thee with a harp-instrument, i.e. with a harp or lyre as the instrument of praise, (for) thy truth, or as to thy truth, veracity and faithfulness; I will play to thee, make music to thee, praise or celebrate thee, with a lyre, (thou) Holy (One) of Israel, i.e. his peculiar God, possessed of all divine perfections. See above, on Psa 22:3. From this place the title has been borrowed by the prophets, and by none so frequently as by Isaiah.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

71:22-24 As he awaits God’s rescue, the psalmist prepares himself to declare with instruments and voice that God is faithful and righteous.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He confesseth that his long tarriance was well recompensed, when God performed his promise.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 22. I will also praise thee with the psaltery] בכלי נבל bichli nebel, with the instrument nebel. Unto thee will I sing with the harp; בכנור bechinnor, with the kinnor. Both were stringed instruments, and the principal used in the Jewish worship; and with which, or any thing like them, in Divine worship, we, as Christians, have nothing to do.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. I will also, O my God! praise thee. He again breaks forth into thanksgiving; for he was aware that the design of God, in so liberally succouring his servants, is, that his goodness may be celebrated. In speaking of employing the psaltery and the harp in this exercise, he alludes to the generally prevailing custom of that time. To sing the praises of God upon the harp and psaltery unquestionably formed a part of the training of the law, and of the service of God under that dispensation of shadows and figures; but they are not now to be used in public thanksgiving. We are not, indeed, forbidden to use, in private, musical instruments, but they are banished out of the churches by the plain command of the Holy Spirit, when Paul, in 1 Corinthians 14:13, lays it down as an invariable rule, that we must praise God, and pray to him only in a known tongue. By the word truth, the Psalmist means that the hope which he reposed in God was rewarded, when God preserved him in the midst of dangers. The promises of God, and his truth in performing them, are inseparably joined together. Unless we depend upon the word of God, all the benefits which he confers upon us will be unsavoury or tasteless to us; nor will we ever be stirred up either to prayer or thanksgiving, if we are not previously illuminated by the Divine word. So much the more revolting, then, is the folly of that diabolical man, Servetus, who teaches that the rule of praying is perverted, if faith is fixed upon the promises; as if we could have any access into the presence of God, until he first invited us by his own voice to come to him.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) With the psaltery.—See Psa_57:8, Note.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. I will also &c.] I also will give thanks unto thee: in response to this new proof of Thy love. psaltery] See on Psa_57:8.

thy truth] For in this manifestation of mercy to Israel God has shewn Himself true to His promises. Cp. Mic_7:20.

unto thee &c.] Unto thee will I make melody.

O thou Holy One of Israel] A title which is found frequently in the Book of Isaiah, but elsewhere only twice again in the Psalter (Psa_78:41; Psa_89:18), twice in the Book of Jeremiah (Jer_50:29; Jer_51:5), and once in a modified form in Ezekiel (Eze_39:7). Cp. too Hos_11:9; Hab_1:12. Its use here in connexion with the redemption of Israel is significant. It denotes that God in His character of a Holy God has entered into covenant with Israel, and His holiness is pledged to redeem His people. For a fuller explanation of this title the present writer may be allowed to refer to his Doctrine of the Prophets, pp. 177 ff.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will also praise thee with the psaltery,.... An instrument of music; See Gill on Psa 33:2;

even thy truth, O my God; that is, his faithfulness in fulfilling his promises, which is never suffered to fail;

unto thee will I sing with the harp; another instrument of music; and both typical of the spiritual melody in the heart, which believers make in praising the Lord, when they sing the Lamb's new song; see Rev 14:2;

O thou Holy One of Israel; the God of Israel, that dwells among them, and sanctifies them; and who is essentially and perfectly holy in himself, and in all his ways and works; the remembrance of which occasions praise and thankfulness, Psa 97:12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will also praise thee with the psaltery - Margin, as in Hebrew, “with the instrument of psaltery.” The Hebrew word is נבל nebel. In Isa 5:12 it is rendered “viol.” See the notes at that passage. It is rendered “psaltery” in 1Sa 10:5; 2Sa 6:5; 1Ki 10:12; and elsewhere. Compare the notes at Psa 33:2.

Even thy truth - I will make mention of thy truth and faithfulness in my songs of praise; or, I will celebrate these in connection with appropriate music.

Unto thee will I sing with the harp - Hebrew, כנור kinnôr. See the notes at Isa 5:12. Compare the notes at Psa 33:2.

O thou Holy One of Israel - The God of Israel or the Hebrew people; the God regarded by them as most holy, and worshipped by them as their God. This is the first time that this title occurs in the Psalms, but it is common in the prophets, particularly in Isaiah. See Isa 1:4; Isa 5:19, Isa 5:24; Isa 10:20; Isa 12:6. It occurs also in Psa 78:41; Psa 89:18.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 22. I will also praise thee with the psaltery. Love so amazing calls for sweetest praise. David would give his best music, both vocal and instrumental, to the Best of Masters. His harp should not be silent, nor his voice.

Even thy truth, O my God. This is ever a most enchanting attribute--viz., the truth or faithfulness of our covenant God. On this we rest, and from it we draw streams of richest consolation. His promises are sure, his love unalterable, his veracity indisputable. What saint will not praise him as he remembers this?

Unto thee will I sing with the harp, O thou Holy One of Israel. Here is a new name, and, as it were, a new song. The Holy One of Israel is at once a lofty and an endearing name, full of teaching. Let us resolve, by all means within our power, to honour him.

Ver. 22. With the psaltery... with the harp. There was a typical signification in them; and upon this account they are not only rejected and condemned by the whole army of Protestant divines, as for instance, by Zuinglius, Calvin, Peter Martyr, Zepperus, Paraeus, Willet, Ainsworth, Ames, Calderwood, and Cotton; who do, with one mouth, testify against them, most of them expressly affirming that they are a part of the abrogated legal pedagogy; so that we might as well recall the incense, tapers, sacrifices, new moons, circumcision, and all the other shadows of the law into use again. But Aquinas himself also, though a Popish schoolman, pleads against them upon the same account, quia aliquid figurabant, and saith, the Church in his time did not use them, ne videatur judaizare, lest they should seem to judaize. Samuel Mather, on The Types.

Ver. 22. Psaltery... harp. Suppose singing with instruments were not typical, but only an external solemnity of worship, fitted to the solace of the outward senses of children under age, such as the Israelites were in the Old Testament (Ga 4:1-3); yet now, in the grown age of the heirs of the New Testament, such external pompous solemnities are ceased, and no external worship reserved, but such as holdeth forth simplicity and gravity; nor is any voice now to be heard in the church of Christ, but such as is significant and edifying by signification (1Co 14:10-11, 26), which the voice of instruments is not. John Cotton, 1585-1652.

Ver. 22. Holy One of Israel. This name of God occurs in the Psalms only in two other places, Ps 71:78, 41 89:18 these last two being, according to Delitzsch, older Psalms than this. In Isaiah, this name of God occurs thirty times; in Habakkuk once; in Jeremiah (who may have adopted it from Isaiah) twice (Jer 50:29 51:5). J. J. Stewart Perowne.

Ver. 22. A choice subject for song--"thy truth, "which may mean either doctrinal truth, or the attribute of faithfulness, its manifestation in history, and in our own experience.

Ver. 22-23.

I. The soul of music: Not in the instrument or the voice,

but in the soul. "I will sing with the understanding

also." "Making melody in the heart, "etc.

II. The music of the soul. The soul which thou hast

redeemed. Redemption is the music of souls once lost.

Their only song in heaven.

Psalms 71:23*

Here is the final vow of praise.

Ver. 22-23.

I. The soul of music: Not in the instrument or the voice,

but in the soul. "I will sing with the understanding

also." "Making melody in the heart, "etc.

II. The music of the soul. The soul which thou hast

redeemed. Redemption is the music of souls once lost.

Their only song in heaven.

Psalms 71:24*

Here is the final vow of praise.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

22. Thy truth—Or, thy faithfulness. David’s salvation would cause him to praise not only the mercy and pity of God, but his truth, righteousness, holiness, because with these he was in harmony, and without these God could extend no mercy. See note on Psa_71:19.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. (On the psaltery, and its use as a devotional instrument, see the comment on Psa_33:2) The conjunction of the psaltery and harp seems to imply that the "praise," of which the writer here speaks, is to be public praise in the sanctuary, accompanied by the usual sacred music.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.