Psalms 70

Analysis

Make haste, O God, to deliver me; make haste to help me, O LORD. This urgent plea opens Psalm 70 with repeated imperative: 'make haste' (chushah, חוּשָׁה) appears twice, emphasizing desperate need for immediate divine intervention. The verse addresses God with two names—'God' (Elohim, אֱלֹהִים, emphasizing power) and 'LORD' (YHWH, יְהוָה, emphasizing covenant relationship). The psalmist appeals to both God's ability to help and His commitment to help based on covenant promise.

Psalm 70 is nearly identical to Psalm 40:13-17, functioning as an independent prayer extracted from the longer psalm. Its brevity and urgency make it suitable for immediate crisis situations—when extended prayer isn't possible, this short petition captures essential need. The repetition 'deliver me... help me' uses synonymous parallelism: natsal (נָצַל, deliver) means to snatch away from danger; ezor (עָזוֹר, help) means to surround with aid and protection.

For Christians, this urgent prayer anticipates Christ's cries in Gethsemane and on the cross. Jesus experienced the full terror of God's wrath and abandonment that sinners deserve, and His desperate prayers for deliverance went unanswered (in the moment) so ours could be answered. Now believers can pray this prayer with confidence that God will hasten to help—not always immediately or in the way we expect, but ultimately and certainly. Romans 8:32 assures, 'He that spared not his own Son... how shall he not with him also freely give us all things?' If God delivered His Son for us, He will deliver us in Him.

Historical Context

Short, urgent prayers appear throughout Scripture, especially in moments of immediate danger. Nehemiah prayed brief 'arrow prayers' while speaking with the Persian king (Nehemiah 2:4). Peter's sinking cry, 'Lord, save me!' (Matthew 14:30), exemplifies this form. These prayers assume that God knows the situation and doesn't require lengthy explanation—they're raw cries of dependence in crisis moments.

Psalm 70's extraction from Psalm 40 suggests liturgical use. Longer psalms could be abbreviated for specific worship contexts or personal devotions. Jewish tradition developed brief prayers for various situations (prayers upon waking, before eating, when facing danger), recognizing that not all circumstances allow extended prayer. The *Shema* (Deuteronomy 6:4-9) served as a compact confession of faith, and *Psalms of Ascent* (Psalms 120-134) were brief enough to sing while walking up to Jerusalem.

The early church practiced 'breath prayers'—short petitions repeated throughout the day, coordinated with breathing. The Jesus Prayer ('Lord Jesus Christ, Son of God, have mercy on me, a sinner') became central to Eastern Orthodox spirituality, modeled on the tax collector's prayer (Luke 18:13) and these urgent psalms. Psalm 70 exemplifies this tradition—prayer so urgent and concise that it becomes a spiritual breath, sustaining life in crisis. Desert fathers and mothers used such prayers to maintain unceasing prayer (1 Thessalonians 5:17), demonstrating that quantity of words matters less than heart posture.

Reflection

• When was the last time you prayed with the urgency of 'make haste' rather than leisurely requests?
• How can you develop 'arrow prayers' that express dependence on God in immediate circumstances?
• What crisis in your life requires God to 'make haste' and deliver you quickly?
• How does knowing Christ's prayers for deliverance went temporarily unanswered so yours could be answered affect your view of unanswered prayer?
• What role do brief, urgent prayers play in your spiritual life versus longer, more structured prayers?

Analysis

The imprecatory prayer for enemies to be 'ashamed and confounded' seeks their defeat and humiliation. 'Turned backward' means routed in battle. 'Put to confusion' depicts total disarray. These prayers aren't personal vengeance but appeals for God's justice against those opposing His purposes. Such psalms anticipate final judgment on impenitent evil (Revelation 19:11-21) while modeling how to process anger righteously—bringing it to God rather than taking revenge (Romans 12:19).

Historical Context

Psalm 70 parallels Psalm 40:13-17, a cry for help against enemies. In David's context, personal enemies often opposed God's anointed king, making attacks on David attacks on God's purposes.

Reflection

• How can you pray for God's justice on evildoers without harboring personal bitterness or seeking revenge?
• What is the proper Christian use of imprecatory psalms that call for judgment on enemies?
• How do you balance praying for enemies' conversion (Romans 10:1) with praying for their defeat if they persist in evil?

Analysis

Those who mock 'Aha, aha' express contemptuous triumph over the afflicted. Being 'turned back for a reward of their shame' means their mockery rebounds on themselves—they're rewarded with the very shame they tried to inflict. This principle of reaping what one sows (Galatians 6:7) appears throughout Scripture. Mockers of God's people ultimately mock God Himself, inviting judgment. Christ endured such mockery (Mark 15:29-32), and His resurrection vindicated Him.

Historical Context

Ancient warfare and court proceedings included verbal mockery to humiliate opponents. Such mockery of God's anointed constituted rebellion against divine authority, deserving judgment.

Reflection

• How do you respond to mockery or contempt for your faith without retaliating in kind?
• What does it mean that mockers receive their own shame as 'reward'?
• How does Christ's vindication after enduring mockery provide hope when you face ridicule for righteousness?

Analysis

Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified. This verse shifts from personal petition (verses 1-3) to corporate worship, calling all God-seekers to rejoice in Him. 'Seek thee' (mevakshekha, מְבַקְשֶׁיךָ) describes active pursuit of God's presence—those who diligently pursue relationship with Him rather than merely acknowledging His existence. The dual response—'rejoice and be glad'—uses synonymous parallelism to intensify the call for celebration in God Himself, not merely in His gifts.

The second half addresses those who 'love thy salvation' (ohavei yeshu'atekha, אֹהֲבֵי יְשׁוּעָתֶךָ)—not just recipients of salvation but lovers of it, delighting in God's saving work. Their response is to 'say continually' (yomeru tamid, יֹאמְרוּ תָמִיד), emphasizing persistent, ongoing declaration: 'Let God be magnified' (yigdal Elohim, יִגְדַּל אֱלֹהִים). This isn't occasional praise but constant testimony that makes God's greatness visible to the watching world.

For Christians, this verse describes the church's mission. Those who have found salvation in Christ are called to 'continually' magnify God—through worship, testimony, and godly living that displays His glory (Matthew 5:16, 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven'). The joy commanded here isn't circumstantial happiness but deep gladness rooted in God's character and salvation. Paul, imprisoned and facing death, wrote 'Rejoice in the Lord always: and again I say, Rejoice' (Philippians 4:4)—embodying this psalm's call to continual magnification of God.

Historical Context

The concept of 'seeking God' permeates Old Testament theology. Abraham 'called upon the name of the LORD' (Genesis 12:8), Moses 'sought the LORD' (Exodus 33:7), and David made this famous: 'One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life' (Psalm 27:4). Seeking God meant frequenting His sanctuary, prayer, meditation on Torah, and ordering one's life around covenant faithfulness.

The call to 'say continually' reflects Israel's liturgical life. Daily sacrifices, festivals, Sabbath observances, and lifecycle rituals created rhythm of ongoing testimony to God's greatness. The Jewish *mezuzah* (Deuteronomy 6:9, scrolls affixed to doorposts) and *phylacteries* (Matthew 23:5, Scripture boxes worn during prayer) physically reminded Israel to continually acknowledge God. Prayer was structured into daily life—morning and evening offerings, mealtime blessings, annual festivals—ensuring constant magnification of God.

The early church inherited and adapted these practices. Corporate worship on Sunday (resurrection day), daily prayers at set hours (Acts 3:1, the apostles maintaining Jewish prayer times), and liturgical prayers ensured continual magnification of God. The Western church developed the *Liturgy of the Hours*, while Eastern Orthodoxy maintained unceasing prayer through monasticism. The Reformation's priesthood of all believers democratized this—all Christians, not just clergy, are called to magnify God continually through word and deed. This psalm captures that vision: God's people constantly declaring His greatness, making Him visible to the world.

Reflection

• How actively do you 'seek' God versus passively acknowledging Him?
• What does it look like for you to 'love salvation' rather than merely being grateful for it?
• How can you magnify God 'continually' in daily life rather than compartmentalizing faith?
• In what ways does your life make God's greatness visible to others?
• How can you cultivate joy and gladness 'in God' rather than in circumstances?

Analysis

But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying. The psalm concludes by returning to urgent petition, bracketing the prayer with cries for God's quick intervention. 'Poor and needy' (ani ve'evyon, עָנִי וְאֶבְיוֹן) describes both material poverty and spiritual dependence—the psalmist has no resources of his own and depends entirely on God. This self-description echoes Jesus' beatitude: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven' (Matthew 5:3).

The repeated 'make haste' returns to verse 1's urgency. Between these bookend petitions, the psalm celebrated God's character (verses 2-4), but now returns to raw need. This pattern models healthy prayer—praising God's worthiness while honestly presenting our desperation. The titles 'my help and my deliverer' acknowledge God's past faithfulness while appealing for present intervention. The Hebrew ezri (עֶזְרִי, my help) and mefalti (מְפַלְטִי, my deliverer) are personal possessives—this isn't abstract theology but relationship: 'You are MY help, MY deliverer.'

The final plea—'make no tarrying' (al te'achar, אַל־תְּאַחַר, don't delay)—expresses the sufferer's perspective that God's timing feels slow. Yet from God's perspective, He is never late (2 Peter 3:9, 'The Lord is not slack concerning his promise'). For Christians, this tension between urgent need and divine timing requires faith. Jesus promised, 'Ask, and it shall be given you' (Matthew 7:7), yet also taught persistence in prayer (Luke 18:1-8). We pray with urgency while trusting God's perfect timing, knowing He answers at the right moment to maximize His glory and our good.

Historical Context

The language of 'poor and needy' had specific connotations in ancient Israel. The ani (poor) were economically disadvantaged, while evyon (needy) referred to those begging for help. Together, they described the most vulnerable members of society—those dependent on others' charity and God's protection. The Law commanded special care for these groups (Deuteronomy 15:11, Psalm 82:3-4), and the prophets condemned societies that oppressed them (Amos 2:6-7, Isaiah 3:14-15).

However, 'poor and needy' also became spiritual language—describing the humble who depend on God rather than self-sufficiency. The *anawim* (humble ones) in Second Temple Judaism were a movement of the pious poor who awaited God's Messiah (like Simeon and Anna in Luke 2:25-38). They recognized that spiritual poverty—acknowledging need for God—was prerequisite for receiving His kingdom. Jesus' ministry prioritized these: 'The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor' (Luke 4:18).

The psalmist's self-identification as 'poor and needy' was therefore both literal and spiritual. Materially, he lacked resources to escape his enemies. Spiritually, he recognized that salvation comes only from God, not human strength. This dual meaning continues in Christian theology—we are spiritually bankrupt without Christ (Romans 3:23, 'all have sinned and fall short of the glory of God'), yet enriched in Him (2 Corinthians 8:9, 'though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich'). Acknowledging our spiritual poverty opens us to receive God's riches in Christ.

Reflection

• How comfortable are you acknowledging yourself as 'poor and needy' before God versus presenting self-sufficiency?
• What material or spiritual poverty do you experience that requires God to be your help and deliverer?
• How do you handle the tension between urgent prayer and God's timing that feels slow?
• In what ways has acknowledging spiritual poverty opened you to receive God's riches?
• How can you pray with both honesty about need and confidence in God's faithful timing?