Psa 71:24 | KingComments | STEP | The psalmist ends the psalm with an ode to the righteousness of God ( ). The righteousness of God is manifested in many ways, it is manifested when He reveals His wrath against men who suppress the truth in unrighteousness ( ), when He saves and declares righteous a sinner who believes ( ), but also in His governmental ways with believers. The righteousness at issue here is that which the people have come to know, both in judgment on sin and in the fulfillment of God’s promises to His people. God’s righteousness reaches to the heavens, where God dwells (cf. ). Thus, the earth is joined to heaven. This is the result of the “great things” that He has done for His people in His righteousness. Of these they are deeply impressed. They express this by crying out in admiration to God: “O God, who is like You?” (cf. ; ; ; ; ). They have gone through the great tribulation. In it they have seen “many troubles and distresses” ( ). But look, they do not attribute this to their opponents, but to God . He has brought it all upon them and made them see it. That also determines the outcome at the same time, because He has a purpose in doing so. He wants to give them the experience of the resurrection. They will not be delivered up to death, He will revive them again and bring them up again from the depths, the deep waters of the earth. It is a poetic description of the resurrection from the death and the grave. The acceptance of Israel by God after the great tribulation is no different than “life from the dead” ( ; ). After the revival of Israel, the people will enjoy great prestige in the world ( ). The reproach has turned to admiration. They have become the head instead of the tail ( ). However, the people also need comfort after so much misery and the severe trials in which they have been. When they come out of the great tribulation, God Himself will wipe tears away from all faces ( ; cf. ). He will not only comfort them, but surround them with His comfort, He will comfort them on every side (Darby Translation). They are at the center of His compassion. He walks around them, as it were, to assure them that His comfort is complete, without overlooking anything that needs comfort. “The winter” of the great tribulation “is past. … The time” of the realm of peace “has arrived for singing” ( ; ). Musical instruments accompany the singing of praises. God’s truth – or faithfulness, it is the same word – is praised. It is the truth of “my God”, for that’s how they got through that tough time. It confirms the truth of His promise, which He has fulfilled in His faithfulness. Because of this, they also entered into the blessing of the realm of peace. The remnant will sing psalms about this to God with the harp. The God whom they praise and Whose faithfulness and truth they praise, is the Holy One of Israel. This title occurs here for the first time in Psalms and twice more hereafter ( ). It is a title that the prophet Isaiah likes to use. In his book he calls Him so 25 times. Thus the restored Israel acknowledges Him here. He is their God, the Holy One. He has proven this throughout their history, both in His judgment on their sins and in their redemption. In addition to the musical instruments, the words used by the remnant to shout for joy when they sing praises to God are also heard ( ). They not only sing of the outward redemption from the enemies, but also of the redemption of their soul. This applies to us to an even greater degree. With us it is not about enemies of flesh and blood, but about the salvation of the soul that we may already enjoy ( ). What the praise is ultimately about is God’s righteousness ( ). The righteousness of God runs like a thread through this psalm. The psalmist uses the phrase five times ( ). The God-fearing will utter that righteousness with his tongue all day long. He can sing about that because those who seek his hurt have been righteously judged by God. They are ashamed. They have been unable to carry out their evil intentions through God’s protection of His godly one. God’s intervention in favor of the God-fearing has humiliated them. God is the Victor, not they. Of this the God-fearing is certain. He speaks of it as if his opponents had already been made ashamed and had already been humiliated. Instead of him being ashamed, for which he prayed at the beginning of the psalm that it would not happen ( ), they are ashamed. This is characteristic of the faith that has grown during the psalm into an expression of certainty. Thus the psalm, which began with a prayer for salvation, ends with a victory call. Victory takes shape in the next psalm, the last of the second book of psalms. It is a royal psalm that describes the glory of the coming king.

‏ Psalms 71:24

The Certainty of the Hearing

The psalmist ends the psalm with an ode to the righteousness of God (Psa 71:19). The righteousness of God is manifested in many ways, it is manifested when He reveals His wrath against men who suppress the truth in unrighteousness (Rom 1:18), when He saves and declares righteous a sinner who believes (Rom 1:16), but also in His governmental ways with believers.

The righteousness at issue here is that which the people have come to know, both in judgment on sin and in the fulfillment of God’s promises to His people. God’s righteousness reaches to the heavens, where God dwells (cf. Psa 36:5). Thus, the earth is joined to heaven. This is the result of the “great things” that He has done for His people in His righteousness. Of these they are deeply impressed. They express this by crying out in admiration to God: “O God, who is like You?” (cf. Exo 15:11; 2Sam 7:22; Psa 35:10; Isa 40:18; Mic 7:18).

They have gone through the great tribulation. In it they have seen “many troubles and distresses” (Psa 71:20). But look, they do not attribute this to their opponents, but to God. He has brought it all upon them and made them see it. That also determines the outcome at the same time, because He has a purpose in doing so. He wants to give them the experience of the resurrection. They will not be delivered up to death, He will revive them again and bring them up again from the depths, the deep waters of the earth. It is a poetic description of the resurrection from the death and the grave. The acceptance of Israel by God after the great tribulation is no different than “life from the dead” (Rom 11:15; Hos 6:2).

After the revival of Israel, the people will enjoy great prestige in the world (Psa 71:21). The reproach has turned to admiration. They have become the head instead of the tail (Deu 28:13). However, the people also need comfort after so much misery and the severe trials in which they have been. When they come out of the great tribulation, God Himself will wipe tears away from all faces (Isa 25:8; cf. Rev 7:17 ; Rev 21:4). He will not only comfort them, but surround them with His comfort, He will comfort them on every side (Darby Translation). They are at the center of His compassion. He walks around them, as it were, to assure them that His comfort is complete, without overlooking anything that needs comfort.

“The winter” of the great tribulation “is past. … The time” of the realm of peace “has arrived for singing” (Psa 71:22; Song 2:11-12). Musical instruments accompany the singing of praises. God’s truth – or faithfulness, it is the same word – is praised. It is the truth of “my God”, for that’s how they got through that tough time. It confirms the truth of His promise, which He has fulfilled in His faithfulness. Because of this, they also entered into the blessing of the realm of peace. The remnant will sing psalms about this to God with the harp.

The God whom they praise and Whose faithfulness and truth they praise, is the Holy One of Israel. This title occurs here for the first time in Psalms and twice more hereafter (Psa 78:41 ; Psa 89:18). It is a title that the prophet Isaiah likes to use. In his book he calls Him so 25 times. Thus the restored Israel acknowledges Him here. He is their God, the Holy One. He has proven this throughout their history, both in His judgment on their sins and in their redemption.

In addition to the musical instruments, the words used by the remnant to shout for joy when they sing praises to God are also heard (Psa 71:23). They not only sing of the outward redemption from the enemies, but also of the redemption of their soul. This applies to us to an even greater degree. With us it is not about enemies of flesh and blood, but about the salvation of the soul that we may already enjoy (1Pet 1:9-12).

What the praise is ultimately about is God’s righteousness (Psa 71:24). The righteousness of God runs like a thread through this psalm. The psalmist uses the phrase five times (Psa 71:2 ; 15 ; 16 ; 19 ; 24). The God-fearing will utter that righteousness with his tongue all day long. He can sing about that because those who seek his hurt have been righteously judged by God. They are ashamed.

They have been unable to carry out their evil intentions through God’s protection of His godly one. God’s intervention in favor of the God-fearing has humiliated them. God is the Victor, not they. Of this the God-fearing is certain. He speaks of it as if his opponents had already been made ashamed and had already been humiliated.

Instead of him being ashamed, for which he prayed at the beginning of the psalm that it would not happen (Psa 71:1), they are ashamed. This is characteristic of the faith that has grown during the psalm into an expression of certainty. Thus the psalm, which began with a prayer for salvation, ends with a victory call. Victory takes shape in the next psalm, the last of the second book of psalms. It is a royal psalm that describes the glory of the coming king.