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Expositor's Bible Commentary Psalm 71:1 In thee, O LORD, do I put my trust: let me never be put to confusion. Psalm 71:1-24 ECHOES of former psalms make the staple of this one, and even those parts of it which are not quotations have little individuality. The themes are familiar, and the expression of them is scarcely less so. There is no well-defined strophical structure, and little continuity of thought or feeling. Psalm 71:13 and Psalm 71:24 b serve as a kind of partial refrain, and may be taken as dividing the psalm into two parts, but there is little difference between the contents of the two. Delitzsch gives in his adhesion to the hypothesis that Jeremiah was the author; and there is considerable weight in the reasons assigned for that ascription of authorship. The pensive, plaintive tone; the abundant quotations, with slight alterations of the passages cited; the autobiographical hints which fit in with Jeremiah’s history, are the chief of these. But they can scarcely be called conclusive. There is more to be said for the supposition that the singer is the personified nation in this case than in many others. The sudden transition to "us" in Psalm 71:20 , which the Masoretic marginal correction corrects into "me," favours, though it does not absolutely require, that view, which is also supported by the frequent allusion to "youth" and "old age." These, however, are capable of a worthy meaning, if referring to an individual. Psalm 71:1-3 are slightly varied from Psalm 31:1-3 . The character of the changes will be best appreciated by setting the two passages side by side. Psalm 31:1-24 Psalm 71:1-24 1. In Thee, Jehovah, do I take 1. In Thee, Jehovah, do I take refuge; let me not be ashamed refuge: forever: Let me not be put to shame forever: In Thy righteousness me. 2. In Thy righteousness deliver 2. Bend Thine ear to me; de- me and rescue me: liver me speedily. Bend Thine ear and save me. The two verbs, which in the former psalm are in separate clauses ("deliver" and "rescue"), are here brought together. "Speedily" is omitted, and "save" is substituted for "deliver," which has been drawn into the preceding clause. Obviously no difference of meaning is intended to be conveyed, and the changes look very like the inaccuracies of memoriter quotations. The next variation is as follows:- Psalm 31:1-24 Psalm 71:1-24 2. Be to me for a strong 3. Be to me for a rock of for a house of defence to save me. habitation to go to continually: 3. For my rock and my fortress Thou hast commanded to save me. art Thou. For my rock and my me; fortress art Thou. The difference between "a strong rock" and "rock of habitation" is but one letter. That between "for a house of defence" and "to go to continually: Thou has commanded" is extremely slight, as Baethgen has well shown. Possibly both of these variations are due to textual corruption, but more probably this psalmist intentionally altered the words of an older psalm. Most of the old versions have the existing text, but the LXX seems to have read the Hebrew here as in Psalm 31:1-24 . The changes are not important, but they are significant. That thought of God as a habitation to which the soul may continually find access goes very deep into the secrets of the devout life. The variation in Psalm 71:3 is recommended by observing the frequent recurrence of "continually" in this psalm, of which that word may almost be said to be the motto. Nor is the thought of God’s command given to His multitude of unnamed servants, to save this poor man, one which we can afford to lose. Psalm 71:5-6 , are a similar variation of Psalm 22:9-10 . "On Thee have I been stayed from the womb," says this psalmist; "On Thee was I cast from the womb," says the original passage. The variation beautifully brings out, not only reliance on God, but the Divine response to that reliance by lifelong upholding. That strong arm answers leaning weakness with firm support, and whosoever relies on it is upheld by it. The word rendered above "protector" is doubtful. It is substituted for that in Psalm 22:9 which means "One that takes out," and some commentators would attach the same meaning to the word used here, referring it to God’s goodness before and at birth. But it is better taken as equivalent to benefactor, provider, or some such designation, and as referring to God’s lifelong care. The psalmist has been a "wonder" to many spectators, either in the sense that they have gazed astonished at God’s goodness, or, as accords better with the adversative character of the next clause ("But Thou art my refuge"), that his sufferings have been unexampled. Both ideas may well be combined, for the life of every man, if rightly studied, is full of miracles both of mercy and judgment. If the psalm is the voice of an individual, the natural conclusion from such words is that his life was conspicuous; but it is obvious that the national reference is appropriate here. On this thankful retrospect of life-long help and life-long trust the psalm builds a prayer for future protection from eager enemies, who think that the charmed life is vulnerable at last. Psalm 71:9-13 rise to a height of emotion above the level of the rest of the psalm. On one hypothesis, we have in them the cry of an old man, whose strength diminishes as his dangers increase. Something undisclosed in his circumstances gave colour to the greedy hopes of his enemies. Often prosperous careers are overclouded at the end, and the piteous spectacle is seen of age overtaken by tempests which its feebleness cannot resist, and which are all the worse to face because of the calms preceding them. On the national hypothesis, the psalm is the prayer of Israel at a late stage of its history, from which it looks back to the miracles of old, and then to the ring of enemies rejoicing over its apparent weakness, and then upwards to the Eternal Helper. Psalm 71:12-13 are woven out of other psalms. Psalm 71:12 a "Be not far from me," is found in Psalm 22:11-19 ; Psalm 35:22 ; Psalm 38:21 , etc. "Haste to my help" is found a Psalm 38:22 ; Psalm 40:13 ( Psalm 70:1 ). For Psalm 71:13 compare Psalm 35:4 ; Psalm 40:14 ( Psalm 70:2 ). With this, as a sort of refrain, the first part of the psalm ends. The second part goes over substantially the same ground, but with lighter heart. The confidence of deliverance is more vivid, and it, as well as the vow of praise following thereon, bulk larger. The singer has thinned away his anxieties by speaking them to God, and has by the same process solidified his faith. Aged eyes should see God, the helper, more clearly when earth begins to look grey and dim. The forward look of such finds little to stay it on this side of heaven. As there seems less and less to hope for here, there should be more and more there. Youth is the time for buoyant anticipation, according to the world’s notions, but age may have far brighter lights ahead than youth had leisure to see. "I will hope always" becomes sublime from aged lips, which are so often shaped to say, "I have nothing left to hope for now." This psalmist’s words may well be a pattern for old men, who need fear no failure of buoyancy, nor any collapse of gladness, if they will fix their thoughts where this singer did his. Other subjects of thought and speech will pall and run dry; but he whose theme is God’s righteousness and the salvation that flows from it will never lack materials for animating meditation and grateful praise. "I know not the numbers thereof." It is something to have fast hold of an inexhaustible subject. It will keep an old man young. The psalmist recognises his task, which is also his joy, to declare God’s wondrous works, and prays for God’s help till he has discharged it. The consciousness of a vocation to speak to later generations inspires him, and assures him that he is immortal till his work is done. His anticipations have been fulfilled beyond his knowledge. His words will last as long as the world. But men with narrower spheres may be animated by the same consciousness, and they who have rightly understood the purpose of God’s mercies to themselves, will, like the psalmist, recognise in their own participation in His salvation an imperative command to make it known, and an assurance that nothing shall by any means harm them till they have fulfilled their witnessing. A many-wintered saint should be a convincing witness for God. Psalm 71:20 , with its sudden transition to the plural, may simply show that the singer passes out from individual contemplation to the consciousness of the multitude of fellow sufferers and fellow participants in God’s mercy. Such transition is natural; for the most private passages of a good man’s communion with God are swift to bring up the thought of others like minded and similarly blessed. "Suddenly there was with the angel a multitude of the heavenly host, praising." Every solo swells into a chorus. Again the song returns to "my" and "me," the confidence of the single soul being reinvigorated by the thought of sharers in blessing. So all ends with the certainty of, and the vow of praise for; deliverances already realised in faith, though not in fact. But the imitative character of the psalm is maintained even in this last triumphant vow; for Psalm 71:24 a-is almost identical with Psalm 35:28 ; and b, as has been already pointed out, is copied from several other psalms. But imitative words are none the less sincere; and new thankfulness may be run into old moulds; without detriment to its acceptableness to God and preciousness to men. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

In Thee, O Lord, do I put my trust: let me never be put to confusion . Psalm 71 A picture of a pious old man Homilist. I. THE ENTREATIES of a pious old man. 1. Against evil.(1) Moral failure (ver. 1).(2) General danger (vers. 2, 4).(3) Divine desertion (ver. 9). 2. For good.(1) Divine protection (ver. 3). I want a "strong" refuge, a "habitation," where I shall feel sheltered from all storms. I want a habitation where I may "continually resort," one close at hand, always open to me. O God, be such a "habitation" to me, shivering on the margin of the awful future, the storms of retribution gathering around me.(2) The spirit of worship (ver. 8). II. The BLESSED MEMORIES of a pious old man. It is natural for age to turn to the past. What did this aged man remember in the past? 1. His youthful confidence (ver. 5). In the opening years of my life, I rested my soul on Thy love and Thy truth. My young heart went out to Thee, and on Thee it has settled. What a blessed memory is this! What a contrast to the memory of the old profligate who remembers his rebellions, his blasphemies, etc. 2. God's goodness to him from his earliest days (ver. 6). Thou didst take care of me in helpless infancy, and all through life. Thy very love has been marvellous. "I am as a wonder unto many." "O God, Thou hast taught me from my youth." Taught me the true theory both of duty and of happiness. III. The EXALTED CONTEMPLATIONS of a pious old man (ver. 19). IV. The UNFAILING CONFIDENCE of a pious old man (vers. 20, 21). Though he had been subjected to great and sore troubles — and what aged man has not met with such troubles? — his trust was unabated, and he says, "Thou shalt quicken me again," etc. However feeble I become, though I sink into the depths of the earth, Thou wilt revive me; nay, more, "Thou shalt increase my greatness," etc. I infer from the character of Thy past conduct to me that I shall not be allowed to sink into extinction, dishonour, or misery. Thou wilt raise me, dignify me, and "comfort me on every side." God grant us all this unfailing confidence in old age! "Though He slay me, yet will I trust in Him." V. A NOBLE RESOLUTION of a pious old man (vers. 22-24). ( Homilist. ) The vow of faith R. C. Ford, M. A. I. THE LIFE OF FAITH IS A CONSTANT REALIZATION OF THE PRESENCE OF GOD. The mountain was as full of the chariots of fire when the prophet's servant did not perceive them as when he did. Christ was just as much present with the disciples when their eyes were holden as when they were open. God speaks with men as truly to-day as in the time of Abraham. It is because our minds are preoccupied with other matters that we fail to perceive God. II. THE LIFE OF FAITH IS ENTERED UPON BY A DEFINITE VOW. If such be the life of faith, how few of us have entered upon it! This may be due to some obstacle, such as an unfulfilled duty, or a disregarded command, or a permitted practice opposed to God's will. But if it be none of these, then most likely it is because the attitude of faith has net been consciously and definitely assumed. We must take our all and lay it at the feet of Christ. This is the wicket-gate by which we enter upon the blessed life of faith. Brainerd Taylor, feeling that he needed something which he did not possess, lifted up his heart in prayer, and became conscious of giving up all to God, and then he cried, "Here, Lord, take me, take my whole soul, and seal me Thine now, and Thine for ever." III. SOME CONSIDERATIONS ON THE TAXING OF SUCH A VOW. Let it be taken with all seriousness, and let it be a very definite one. Doddridge gives this advice, "Set your hand and seal to it that on such a day and year, and at such a place, on full consideration and serious reflection, you come to this happy resolution, that whatever others might do, you would serve the Lord." Doddridge's own vow was a very elaborate and detailed one. It may not be necessary to draw up a document setting forth one's vow, but in some definite way it should be taken. ( R. C. Ford, M. A. ) Be Thou my strong habitation, whereunto I may continually resort. Psalm 71:8 God, our continual resort David knew what it was to hide himself away in the great caverns and rocks of his native land. He had done so in the cave of Adullam. And such residences are never forgotten. You may live for an age in such a town as this, and forget it all. What is there to remember in this labyrinth of bricks and mortar? But when you get into the clear bracing atmosphere of the hills, amid these crags and glens, and you spend a night in some mountain cave, you will never forget that. And David never did. And in his loftiest songs he speaks of God in language culled from the cave. And what a gracious heart he must have had to be able to speak like this. He desired not merely to dwell with, but in, God. He would have the Lord to be his house, his home, whereunto he might continually resort. The text suggests — I. THE DELIGHTFUL REPOSE THAT DAVID FOUND IN GOD. Be Thou my strong habitation: that is, be my house and home. 1. What wonderful condescension he had experienced from God. That he should be allowed to think of the great and glorious God as his home. And he did so, for — 2. He had realized in God peculiar love. In a man's own home he expects to find love. Pity the poor wretch who is disappointed therein. In the world we do not expect it, we reckon on rough treatment; but within our own doors we enter the sanctuary of love. And David had dwelt in God as in the abode of love. 3. And home is the place of special rest. We lay aside our working dress. The advocate takes off his gown, and says, "Lie there, Mr. Barrister, and let the father come to the front." The tradesman takes off his apron, the warrior his harness, the bearer his yoke, for he is at home. And so we have rest in God. 4. And of joyful freedom. Religious people sometimes start back from the prayers of a true saint, and say, "He is too familiar." Of course a child is too familiar for the imitation of a stranger; but have you ever blamed a child for clambering on his father's knee? And yet you would not think of copying him. "Boy, dost thou know what thou art at? Thou art playing with a learned judge, before whom prisoners tremble, and courts are hushed. Even wise counsellors speak to him as "my lord." But that urchin does not say, "My lord." Look, he is plucking him by the beard; he is kissing his cheek. What presumption! No! he is the judge's child; he who is to judge others is "father" to him. So the saints of God say, "Our Father, which art in heaven," ever reverentially, but yet with sweet familiarity. They are at home with Him. 5. And of intimate knowledge. David knew the Lord even as he knew the eaves in which he had sheltered. David could have served as a guide to the great hollow of Adullam. 6. Of tender care. We may get more skill elsewhere, perhaps, but what can make up for the tenderness of home? One would like to die there when our time comes. II. DAVID HAD REALIZED IN GOD POWERFUL SECURITY. He felt then, and so does the child of God, perfectly safe. III. GOD WAS TO HIM A PLACE OF CONTINUAL RESORT. The gate of communion with God is never locked. There is joy in such resort itself, and as an outlook for the unknown future; and it is a joy which answers so many blessed purposes. Let us continually resort unto God as we ever may. Let us come now. ( C. H. Spurgeon . ) God the habitation of souls Homilist. I. A SENSE OF THE SOUL'S NEED. The soul needs a "habitation." It is a homeless wanderer. 1. It wants a home for protection. How exposed is a guilty soul? 2. It wants a home for comfort. Home is the scene of comfort. But the guilty soul is comfortless. 3. It wants a home for settledness. It is a restless wanderer. II. A FAITH IN GOD'S SUFFICIENCY. God is just the "habitation" which the soul wants, affording security, comfort, and permanent residence. 1. God is an accessible habitation. The doors of infinite love are ever open to welcome all who come. This habitation is ever near to us. 2. God is a secure habitation. Those who are in Him are safe from all dangers and all foes. "God is our refuge and strength." 3. God is a blessed habitation. In Him is found infinitely more than all we want to perfect us in everlasting bliss. 4. God is an enduring habitation. "The eternal God is our refuge," etc. Return, O prodigal, to thy Father's house. ( Homilist. ) The best home B. D. Thomas. (to children): — I am going to talk to you about the best home you could ever think of. God is a home; that's what our text says. I. HOME IS A PLACE OF SHELTER AND SECURITY. Every boy and girl feels safe at home. Now, there are a great many dangers and troubles in the world that grasp us, and threaten us, and frighten us; but if we only get into this home of which I am speaking, they can't harm us. God is a sure refuge for His children. Long ago, rich people lived in castles built of strong stone walls, and frequently surrounded by a deep broad ditch, so that robbers and enemies would not be able to enter and despoil them of their property. They used to fight with each other, and when the battle began to turn against them, they would flee into their castles, and there they were safe. New, God is a great castle; He is a "strong habitation." If you once get inside of it, no enemy can harm you. II. HOME IS A PLACE OF SUPPLY. I know that there are homes where children do not have many nice things, where they have at times to suffer hunger. But such is not the case with this home of which I am speaking. This home has everything to make those who live in it satisfied and happy. III. HOME IS A PLACE OF LOVE. Mother, father, wife, children, are but faint, faint images of God. He is the fountain of all their affection. There is no place in the universe so safe and so delightful. ( B. D. Thomas. ) Thou art my hope, O Lord God: Thou art my trust from my youth. Psalm 71:5 God our hope in youth J. Thain Davidson, D.D. It was a man well advanced in life who uttered these words. Aye, the snows of age are falling on his head; his back bends under the weight of years; but, — is the frail old man dejected and forlorn? No, nothing of the kind: the faith of his youth proves the comfort of his age; and, as he leans his hand upon his staff, he lifts up his eyes to, heaven, and says, "Thou art my hope," etc. What I wish to bring out and illustrate is this, that a pious trust in God at the outset of life guarantees a blessed hope in God at the end of it. Archbishop Leighton beautifully observes: "The world dare say no more for its device, than Dum spire, spore, 'While I breathe, I hope'; but the children of God can go further and say, Dum exspiro, spero, 'Even when I die, I hope'; for that very event which drowns all the worldling's prospects throws open to the Christian the gates of a glorious eternity!" I. IT IS WELL FOR YOU IN YOUR YOUTH TO CONTEMPLATE AND PREPARE FOR AGE. As I was wandering one day through the old cathedral at Elgin, my eye lighted upon a quaint epitaph, carved on a slab in the wall: — "This world is a city full of streets; And death is the market that all men meets; If life were a thing that money could buy, The poor could not live and the rich would not die."The grammar may be at fault, but the sentiment is true. Oh, how many squander in early life those energies they would afterwards give a fortune to recall! How many are practically saying, Let youth have its carnival of pleasure, and let ago look out for itself! It is your duty to contemplate living long and growing old. But will you? Where do you spend your evenings? Answer me that, and I shall have some notion where you will spend eternity. Are you in the habit of taking stimulants? If you are, that lessens your chance of seeing old age by some fifty per cent. Oh, do not tamper with the drink-fiend that every year digs a grave for hundreds of the flower of London. If some of you will act upon the advice I am now to give you, you will thank me for it some day. It is meanly selfish for a man, dying in the prime of life and professing a Christian hope, to be perfectly happy whilst he knows that as he steps into heaven his wife and children will step into the workhouse. I say it is abominable! If you have the faintest prospect of having any dependent upon you, you have no business to spend on gratification all your weekly wage or your yearly salary. It is not yours to spend. The first few shillings, or the first few pounds, belong to them, and should go to pay the premium on a policy that at least will keep them from beggary. II. THE ONLY GUARANTEE OF A BLESSED HOPE IN AGE IS A PIOUS TRUST IN YOUTH. I was once summoned to the military barracks, to visit a soldier who was lying in the sick ward. I saw at once the stamp of death upon his countenance. It was evident he had but a few moment to live. I stooped over him, held his hand and softly asked him, "Have you a hope in Christ?" His answer made me tremble, and though twenty years have gone, it rings in my ear to-day — the last words of a dying unbeliever, "I have no hope!" Will any of you, dear lads, risk such an exit from the world? Can your life be genuinely happy, with a drawn sword hanging daily over you? Would you not wish, then, to be prepared? Would it not be a glorious thing if everybody could say with Dr. Watts : "I lay my head upon my pillow to-night, not caring whether I awake in this world or the next"? Oh, won't you all take the decisive step at once, the step that will make your whole life luminous, your death triumphant, and your eternity infinitely happy? ( J. Thain Davidson, D.D. ) By Thee have I been holden up from the womb. Psalm 71:6 God the Creator, Preserver, and Governor of the world N. Marshall, D. D. I. OUR BIRTH AND BEING ARE OWING TO GOD, AS THE ORIGINAL CAUSE OF THEM. II. IT IS HIS PROVIDENCE WHICH SUSTAINS, PRESERVES, AND HOLDS UP OUR GOINGS IN LIFE. Even if the materials of our being had, in themselves, a self-subsisting power, yet the form of them by which we are men, by which we are creatures of such a species, this, we know, is liable to various contingencies, and obnoxious to many fatal alterations. Wherefore, as we derive our birth and being from the wisdom and power of our great Creator, so, if we were not nursed up by the care and goodness of His paternal providence, the brittle and tender threads of life had probably long since been broken in us, and we had consequently returned to the dust from whence we were taken. III. THERE IS A PROVIDENTIAL DIRECTION AND DISPOSAL OF SUCH EVENTS AS CONCERN US. If we would attend to God's dealings with us, every man, I doubt not, might find his own experience attesting the truth and fact of this directing, overruling, superintending providence. Conclusion. 1. If God be our Creator, Preserver, and Governor, then we can nowhere fix our dependence so properly, nowhere with such security and safety, as upon His infinite goodness, wisdom, and power. 2. To render this persuasion of our dependence on God more practical, we are not only to recognize His majesty and power in thought and in word, but in deed and in truth. 3. If we owe our life and being to God, as the original cause and donor of them, let His demands upon us to resign them find us in the posture of a ready obedience. ( N. Marshall, D. D. ) I am as a wonder unto many; but Thou art my strong refuge. Psalm 71:7 A wonder unto many John Cawood, M. A. Consider the text, with reference to David, to Christ, and to the Christian. ( John Cawood, M. A. ) Cast me not off in the time of old age: forsake me not when my strength faileth. Psalm 71:9 The cry of the aged J. Baldwin Brown, B. A. — This is the cry of trembling, tottering age to man as well as God. Among the very saddest of human experiences is the decay which is the harbinger of death. If death were always a swift, sudden translation, like that of Enoch or Elijah, we could understand it better. The long act of dying is the darkest part of death. I. THE PHENOMENON OF HUMAN DECAY. At both ends of life man is the weakest and most helpless of creatures. The noblest of created beings and the most Godlike is cast more utterly, in birth and death, on the care of his fellows, than the weakest of the creatures which God made to be his satellites. Alas for the old and weary among the great mass of mankind; how utterly sad their lot, not only the body but the mind failing also. II. WHY IS THIS? Partly — 1. To drive home the lessons God is ever teaching us about sin. 2. To develop the noblest qualities of the human spirit by the ministries which sickness, suffering and decay call forth. 3. That He may strengthen faith and hope in immortality. Death is terrible that life may be beautiful. By faith and hope in Christ we can transmute death into blessing and the germ of everlasting joy. III. THE DUTIES WHICH SPRING OUT OF THESE FACTS. 1. The tender care of the aged. 2. The pressing on them with double earnestness the Gospel which brings to light life and immortality. ( J. Baldwin Brown, B. A. ) To the aged Andrew Fuller. Old men do not always put up this petition. If the desires of many were put into words, they would be for money, power, and many other things. Covetousness is peculiarly the sin of old age. But the favour and presence of God should be our supreme desire. For — I. THERE ARE SOME PECULIAR CIRCUMSTANCES OF OLD AGE WHICH RENDER THIS BLESSING NECESSARY. 1. There is little natural enjoyment ( 2 Samuel 19:35 ). 2. The troubles of life often increase. Poverty. Misery of our children, or their evil courses. Loss of friends. Results of the evil training of our children. See David's sorrow. 3. And as troubles increase we are less able to bear them. Jacob could bear the Padan-Aram hardships — he was young; but not the loss of Rachel when he was old. 4. Old age is not always treated with due respect, but often with neglect. 5. Death and eternity are near. II. WHEN MAY WE HOPE FOR THIS BLESSING? Not all old men enjoy it. Oh, the misery of a wicked old age! But if we have been God's servants from our youth, or have become so since we were old, or if now we cast ourselves upon the Lord, then this prayer shall be fulfilled. ( Andrew Fuller. ) The time of old age J. Aldis. The time of old age is — I. SPECIALLY THE TIME FOR PRAYER. 1. On account of personal need. The text is an appeal to the Divine compassion. This the heavenly Father always welcomes and honours. It is in the supreme distinction of His nature. How He proclaims it! "The Lord God merciful and gracious." It is a frequent title in the Psalms, "full of compassion." To what else can weakness turn so hopefully, so trustfully, so joyfully? Human life is compared to a journey. Men grow tired after long walking. All pilgrims find it so. But to come in then with timely help is altogether Divine. "Man's extremity is God's opportunity." 2. By reason of past memories. The psalmist calls to mind what God had done for him: "Thou hast taught me from my youth." Well, he makes that a ground of expectation that God would carry on and complete what He had begun. That is the logic of the heart. A child can understand it. II. THE TIME OF HARVEST. If youth is passed in listless frivolity, old age will be childish or idiotic; but if it be passed in careful research and thoughtful study, it will be ripe in knowledge and understanding. If youth is passed in storing the false, the foul, the malicious, old age will be like the land of Egypt, hideous and loathsome, with its frogs and gadfly; but if it be passed in fellowship with the true, the pure, the loving, old age will be like Eden, with warbling songs and fragrant flowers, and ruddy and pulpy fruits. If in youth the passions are unbridled and burning, they will grow into tormenting fiends. If ruled and hallowed by the life of Christ, they will grow into bright angels with heavenly music. III. THE TIME OF FIXEDNESS. In earlier days men prepare the facilities and the forces of later days. How absurd it would be to send people to apprenticeship at seventy years of age! They could not learn. So in every event of life the same rule will be found to apply. When men get old their passions cool; but their affections grow firmer, and their will grows stubborn. That sapling may be easily trained. That grown tree must be cut down. The old man will often see a better way, and sigh to enter it; but Nature cries: "Too late! too late!" In everything the law is imperative and irrevocable. If Wisdom speak, it is by this rule: "They that seek me early shall find me." In Grace, as in Nature, "now is the accepted time; now is the day of salvation." The Lord meets every one at the threshold and says: "My son, my daughter, give Me thy heart." IV. THE TIME OF TESTIMONY. Those to whom we refer have had discipline and experience. They ought to have knowledge and conviction, and they ought to bear testimony of this for the honour of the Most High, and for the advantage of those with whom they have to do. It was so with the psalmist. He acted on this rule as every one ought to act. In his day the trial of faith was this — it was a dispensation of temporal rewards and punishments; yet they saw sometimes the wicked man prospering and the godly man seeming to suffer. Still he bore his testimony and said: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." The trial of faith in these days would rather seem to be in the pride and prevalence of unbelief. I own that it does not move me. You ask me why. Well, the work of the Good Spirit in every man's own heart must for that man be the most personal and perfect and abiding ground of confidence. Yet, apart from that, this fixes and satisfies me — that the Gospel in itself, in its teaching, and in its effects is only goodness. "There is none good but one, that is God;" and goodness can come from Him and from Him alone. V. THE TIME OF FAREWELL AND WELCOME, giving up and getting. I say it is the time of farewell. There is one expression used by the Apostle Paul: "Though our outward man perish." Then it does perish: all biography tells us that. "The inward man is renewed day by day." Yes — the flesh decays; the spirit lives. The senses grow dull; but thought grows clearer and convictions grow stronger. Dreary memories lose their bitterness; holy ones get lighted up with a heavenly gladness. The simplest things in Nature shine with a heavenly light. The bloom and freshness and vigour seem an image of the untainted land. Earth Ceases to distract and to dazzle. Strength declines but ambitions die, and the soul is even as a weaned child. The hectic has gone from the cheek, but the fever has gone from the heart. The day's work is well nigh done, but then home is near, and home's rest and safety and gladness and love. ( J. Aldis. ) Remorseful reflection on growing old John Foster, he who sprang into celebrity from one essay, "Popular Ignorance," had a diseased feeling against growing old, which seems to us to be very prevalent. He was sorry to lose every parting hour. "I have seen a fearful sight to-day," he would say — "I have seen a buttercup." To others the sight would only give visions of the coming spring and future summer; to him it told of the past year, the last Christmas, the days which would never come again — the so many days nearer the grave. Thackeray continually expressed the same feeling. He reverts to the merry old time when George III. was king. He looks back with a regretful mind to his own youth. The black care constantly rides behind his chariot. "Ah, my friends," he says, "how beautiful was youth! We are growing old. Springtime and summer are past. We near the winter of our days. We shall never feel as we have felt. We approach the inevitable grave." Few men, indeed, know how to grow old gracefully, as Mme. de Stael very truly observed. O God, be not far from me. Psalm 71:12 God always near Christian Age. A busy woman entered her room hastily as twilight shades were falling — went directly to her desk, turned on the gas, and began to write. Page after page she wrote. The solitude became oppressive: She wheeled her chair around, and with a shock of joyful surprise looked squarely into the face of her dearest friend, lying on the lounge at her side. "Why, I didn't know you were here!" she cried. "Why didn't you speak to me?" "Because you were so busy. You didn't speak to me." So with Jesus — here all the time. The room is full of Him, always ready to greet us with a smile — but we are so busy. But when the solitude grows oppressive we suddenly turn, and lo, He is at our side. We speak to Him and He speaks to us, and the soul's deepest yearnings are satisfied. ( Christian Age. ) But I... will yet praise Thee more and more. Psalm 71:14 More and more When sin conquered the realm of manhood, it slew all the minstrels except those of the race of Hope. For humanity, amid all its sorrows and sins, hope sings on. To believers in Jesus there remains a royal race of bards, for we have a hope of glory, a lively hope, a hope eternal and divine. I. Our first business shall be, to URGE OURSELVES TO THIS RESOLUTION. 1. It is humbling to remember that we may very well praise God more than we have done, for we have praised Him very little as yet. What we have done, as believers, in glorifying God falls far, far short of His due. 2. Another argument which presses upon my mind is this: that wherein we have praised God up till now, we have not found the service to be a weariness to ourselves, but it has ever been to us both a profit and a delight. I would not speak falsely even for God, but I bear my testimony that the happiest moments I have ever spent have been occupied with the worship of God. I have never been so near heaven as when adoring before the eternal throne. I think every Christian will bear like witness. 3. We ought surely to praise God more to-day than at any other previous day, because we have received more mercies. Even of temporal favours we have been large partakers. Begin with these, and then rise higher. 4. We have been proving through a series of years the faithfulness, immutability, and veracity of our God — proving these attributes by our sinning against God, and their bearing the strain of our misbehaviour — proving them by the innumerable benefits which the Lord has bestowed upon us. Shall all this experience end in no result? Shall there be no advance in gratitude where there is such an increase of obligation? God is so good that every moment of His love demands a life of praise. 5. It should never be forgotten that every Christian as he grows in grace should have a loftier idea of God. Our highest conception of God falls infinitely short of His glory, but an advanced Christian enjoys a far clearer view of what God is than he had at the first, Now, the greatness of God is ever a claim for praise. "Great is the Lord, and" — what follows? — "greatly to be praised." If, then, God is greater to me than He was, let my praise be greater. 6. It is a good reason for praising God more that we are getting nearer to the place where we hope to praise Him, world without end, after a perfect sort. II. Let us in the Spirit's strength DRIVE AWAY THAT WHICH HINDERS US FROM PRAISING GOD MORE AND MORE. 1. One of the deadliest things is dreaminess, sleepiness. A Christian readily falls into this state. I notice it even in the public congregation. Very often the whole service is gone through mechanically. A sleepy seraph before the throne of Jehovah, or a cherub nodding during sacred song, it were ridiculous to imagine. And shall such an insult to the majesty of heaven be seen on earthy No! Let us say to all that is within us, "Awake! awake!" 2. The next hindrance would be divided objects. We cannot, however we may resolve, praise God more and more, if, as we grow older, we allow this world to take up our thoughts. If I say, "I will praise God more and more," and yet I am striking out right and left with projects of amassing wealth, or I am plunging myself into greater business cares unnecessarily, my actions belie my resolutions. 3. To rest on the past is another danger as to this matter. III. LET US APPLY OURSELVES TO THE PRACTICAL CARRYING OUT OF THIS RESOLUTION. How shall I begin to praise God more and mercy Earnestness says: "I shall undertake some fresh duty this afternoon." Stop just a minute. If you want to praise God, would not it be as well first to begin with yourself? The musician said: "I will praise God better"; but the pipes of his instrument were foul; he had better look to them first. If the strings have slipped from their proper tension, it will be well to correct them before beginning the tune. No; prepare yourself; make your heart ready. Thou needest the Spirit's aid to make thy soul fit for praising God. Go then to thy chamber, confess the sins of the past, and ask the Lord to give thee much more grace that thou mayest begin to praise Him. These inner matters being considered, let us go on to increase our actual and direct service of God. Let us quicken our speed. Or suppose we are already doing so much that all the time we can possibly spare is fully occupied, let us do what we do better. We should praise God much more if we threw more of His praise into our common conversation — if we spoke more of Him when we are by the way or when we sit in the house. We should praise Him more and more if we fulfilled our consecration, and obeyed the precept, "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." ( C. H. Spurgeon . ) My mouth shall show forth Thy righteousness and Thy salvation all the day; for I know not the numbers thereof. Psalm 71:15 An inexhaustible subject A. Maclaren, D. D. This psalmist's words may well be a pattern for old men, who need fear no failure of buoyancy, nor any collapse of gladness, if they will fix their thoughts where this singer did his. Other subjects of thought and speech will pall and run dry; but he whose theme is God's righteousness and the salvation that flows from it will never lack materials for animating meditation and grateful praise. "I know not the numbers thereof." It is something to have fast hold of an inexhaustible subject. It will keep an old man young. ( A. Maclaren, D. D. ) Witnessing of God's grace and salvation A. Maclaren, D. D. We may wrongly hide our religion so that it evaporates. Too many professing Christians put away their religion as careless housewives might do some precious perfume, Had when they go to take it out, they find nothing but a rotten cork, a faint odour and an empty flask. Take care of burying your religion so deep as dogs do bones, that you cannot find it again, or, if you do, discover when you open the coffin that it holds only a handful of dry dust. ( A. Maclaren, D. D. ) I will go in the strength of the Lord God: I will make mention of Thy righteousness, even of Thine only . Psalm 71:16 God the source of the minister's strength James Sherman. I. WHAT IS THE HELP THE MINISTER REQUIRES? — "the strength of the Lord God." 1. Not human strength, that is but weakness. What was Isaiah's comfort but this, "Surely shall we say, In the Lord have I righteousness and strength"? And so with Paul. And he bids Timothy, "Be strong in the grace that is in Christ Jesus." 2. What is this strength? Not mere physical ability, nor mental might. For many who have no splendour of intellect are greatly used of God. When some one complained to his bishop of good and holy Mr. Rogers of Frome that his style of preaching was so at random, the bishop replied, "Ah, complain not about his style; Mr. Rogers charms more souls to Christ with his wild notes, than we do with all our set music." No; the strength which ministers require is that of the Spirit of God ( John 15:26, 27 ). And though we may not have His miraculous influence, yet we may and must have His instructing, His Christ-glorifying, His witnessing, His comforting, His holy, influence. This is the minister's strength, and none can withstand it. 3. But how do ministers go in this strength? By realizing it as secured to them by the covenant of grace, the blood of Christ and His intercession. And by depending upon it. The minister must not depend upon any one else, whether upon great men or small, and least of all upon himself. 4. Where will he go? In the path of communion with God. In the fields of conflict with spiritual wickedness. In the privacy of domestic life. "I will walk within my house with a perfect heart." In the path of active duty. II. THE SUBJECT OF THE MINISTER'S BOASTING. "I will make mention of," etc. It is the righteousness of Christ that he is to make mention of —

71:1-13 David prays that he might never be made ashamed of dependence upon God. With this petition every true believer may come boldly to the throne of grace. The gracious care of Divine providence in our birth and infancy, should engage us to early piety. He that was our Help from our birth, ought to be our Hope from our youth. Let none expect ease or comfort from the world. Those who love the Lord, often are hated and persecuted; men wondered at for their principles and conduct; but the Lord has been their strong refuge. The faithful servants of God may be assured that he will not cast them off in old age, nor forsake them when their strength fails. 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.