| Psalm xxxi. | Psalm lxxi. |
| 1 In Thee, Jehovah, do I take refuge; let me not be ashamed for ever: In Thy righteousness rescue me. 2 a Bend Thine ear to me; deliver me speedily. | 1 In Thee, Jehovah, do I take refuge: Let me not be put to shame for ever. 2 In Thy righteousness deliver me and rescue me: 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 xxxi. | Psalm lxxi. |
| 2 b Be to me for a strong rock, for a house of defence to save me. 3 For my rock and my fortress art Thou. | 3 Be to me for a rock of habitation to go to continually: Thou hast commanded to save me; For my rock and my 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 hast 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 xxxi. 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 ver. 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.
Vv. 5, 6, are a similar variation of Psalm xxii. 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 life-long 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 xxii. 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.
Vv. 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.