Psalm 71: Hope for the Future

I don't want to take the space to quote the full 17 verses here. Ps. 71 is one of the least remarkable Psalms for many people. Hardly anyone has a "favorite verse" from this Psalm. Many of the phrases seem to be taken from other Psalms (e.g., vv. 1-3 are almost identical to Ps. 31:1-3). The description of the enemies isn't nearly as visual or gripping as that in Ps. 69. The dangers besetting the Psalmist don't seem as threatening as those in Ps. 55 or many other Psalms. Yet we can look at the comparative lack of originality of the Psalm in a positive way. It helps solidify the tradition; it reiterates Israel's hope and by so doing it helps to make the hope more supple and permanent. For every new or re-statement of the faith, one needs the comfort, clarity and passion of the faith that has long animated the people. For every one saying of a new creed, we spend lots of time reciting the Nicene.

The Psalm is also not easy to outline. Every commentary I read outlines it differently. One might therefore take the assumed literary setting seriously (a prayer of an older person), and conclude that tight, rhythmic and balanced cadences were not the first priority. First in importance was to declare God's praise and to ask for the continuation of God's care. Yet, for all the Psalm's seeming predictability, there are a few things arresting about it. Let's turn to them now.

I. Be to Me, O God, What You Already Are

The language of v. 3 is significant:

"Be to me a rock of refuge,
a strong fortress, to save me,
for you are my rock and my fortress."

A word about the Hebrew words and structure might not be out of place. The words translated "rock of refuge" and "rock" are different (tsur maon and selah), but scholars generally agree that they have the same meaning. The Psalmist can call God his "rock" (42:9--selah) or "rock of refuge" (31:2--tsur maon) elsewhere without apparent difference of meaning. Then, the words translated "a strong fortress, to save me," are not translating the Hebrew text. In fact, the Hebrew says: "you have commanded to come continually to save me," which may seem not to make sense, but I think it acts as a sort of parenthetical remark, intended to be read something like this: 'Be my rock of refuge (you who continually command and save me), because you are in fact my rock and fortress." When we read the text as written, we are confronted with a theological truth--that the Psamist is requesting God to be for him what God already is. 'God is my rock and fortress, so, please God, become my rock and fortress.' This type of affirmation is analogous to Paul's approach to theology. He will argue, 'you are the body of Christ. Therefore, be the body of Christ.' Be what you are. We are only asked to live like that because we can first ask God to become that, too. Catch, then, the spirit of this prayer. The Psalmist knows God as one who saves. Now, God, save. Make that a framework for your own prayer.

II. The Psalmist as "Sign" or "Portent" for Many

We are a little surprised to find the words of v. 7:

"I have been like a portent to many, but you are my strong refuge."

What does it mean that the Psalmist is a "portent" to many? The KJV has: "I am as a wonder unto many." Still, we are not very far along in meaning. The words take on a helpful light when we recall that more than many of the appearances of mopheh in the Bible refer to the great signs or wonders that God did for the people of Israel in Egypt. For example, Ps. 105: 5 says: "Remember the wonderful works (mophet) he has done, his miracles, and the judgments he uttered." Or, in Ps. 78:43 we have: "when he displayed his signs (mophet) in Egypt, and his miracles in the fields of Zoan." The word mopheh can be something else that was done in Egypt, and that is that they were the plagues sent by Yahweh. Thus a mophet is something that is extraordinary, pointing to a truth beyond itself. It can be a sign of God's providential care or an example of divine punishment. Which is it here? Commentators differ. If it is the latter, the Psalmist is actually saying something particulary bold--that his life before the enemies is a sign of divine punishment (on him!). Therefore, God needs to act to change the significance of his life. And, God can do so because God is a refuge.

III. Recounting the Deeds of the Lord

The Psamlist wants the mercies of God, which have accompanied him since he was in the womb (hear the echoes here of Jer 1?), to continue to his old age. But, while he is waiting for that to happen, he will tell of God's righteous acts (v. 15) and proclaim God's wondrous deeds (v. 17). The Psalmist is foreshadowing what will be a method of telling God's blessings through recounting the sacred history of the people. One phrase is particularly significant. In v. 15 he recounts them "though their number is past my knowledge." He will recount them all day but their number exceeds his learning. This is reminiscent of another Psalm, where the author says the following:

"How weighty to me are your thoughts, O God!
How vast is the sum of them!
I try to count them--they are more than the sand;
I come to the end--I am still with you," (Ps. 139:17-18).

Recounting the saving acts of God or, as I would call it, showing the intersection of God's history with our autobiography, is what the Psalmist has in mind.

Conclusion

The Psalm breathes the air of quiet trust, a trust founded on a long life lived in the presence of God. Even though the enemies are plotting against him (and who thinks that this kind of activity was confined to a time 2500-3000 years ago?), and even though his life has been a sign of some kind to them, he keeps trusting in God. That kind of confidence gets one through the days that even Jeremiah, and Jesus (next essay) had to face.

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