Psalm 71 (70):1Meaning & Commentary from the Church Fathers

Indeed, he is first not in terms of chronology, but in terms of moral failure. Nevertheless, he declares, I received grace so that Christ Jesus might demonstrate all patience in me as an example to those who would believe in Him for eternal life. This applies to every sinner and unjust person, who, in despair of himself and driven by a gladiatorial mentality to do as he pleases, believing he must face condemnation, can observe the Apostle Paul, who was forgiven such great cruelty and wickedness. By seeing this grace, he may turn to God without losing hope. This grace is proclaimed in this psalm as well.

The opening of this psalm refers to what unfolds in the house: it speaks of David and the sons of Jonadab, as well as those who were the first captives. Jonadab appears in the prophecy of Jeremiah as a man who instructed his sons not to drink wine and to live in tents rather than in houses. The sons adhered to their father's command, earning the blessing of the Lord. Although it was not the Lord who set this command, they accepted it as if it came from God, for while the Lord did not explicitly forbid wine or living in houses, He did command children to honor their parents. A son is not to disobey his father if he gives a command that does not contradict the Lord. A father should not take offense when God is prioritized above him. However, if a father commands what aligns with God's will, he deserves to be honored, as God ordained obedience to parents. Consequently, God blessed Jonadab's sons for their faithfulness and contrasted them with His disobedient people, rebuking them for rejecting God's authority despite the sons' obedience to their father. While Jeremiah was discussing these matters, he aimed to prepare the Israelites for the captivity in Babylon, which they could anticipate as their reality. The title of this psalm carries significance, for it references the sons of Jonadab: of the first captives—not because they were themselves taken captive, but because the sons of Jonadab, who would be led away, remained steadfast by obeying their father. This situation was meant to illustrate to the people that their captivity resulted from their disobedience to God. Additionally, Jonadab’s name signifies a spontaneous Lord, reflecting the nature of serving God willingly.

What does it mean to serve God spontaneously? It means submitting to Him out of gratitude and love. The phrase, O God, are Your vows in me, is a testament to this attitude. A spontaneous service is an offering made willingly, for if the apostolic teachings encourage servitude to human masters not out of obligation, but from the heart, how much more should we serve God with full commitment and free will, who sees into our innermost intentions? The first man brought us into bondage, while the second man liberated us from that captivity. For as in Adam all die, so in Christ all shall be made alive. The death brought by Adam’s fleshly nature, however, is countered by the deliverance found in heartfelt faith in Christ. It was beyond your control to be born of Adam, yet you hold the power to believe in Christ. No matter how much you desire to remain linked to the first man, you will remain in bondage. The question of belonging is crucial; already belonging leads one to cry out, Who will rescue me from this body of death? (Rom. 7:24) Therefore, let us heed these cries for deliverance.

O God, in You I place my trust; O Lord, I will never be put to shame. (Psalm 70:1) Currently, I may feel shame, but not eternally. How can one remain unashamed when confronted with the reality of their previous actions? (Rom. 6:21) What steps can be taken to avoid everlasting shame? Approach Him, and you will find illumination; your faces will reflect His glory without shame. You once experienced shame in Adam, but distance yourself from Adam, draw near to Christ, and shame will not follow you. In You, O Lord, I trust; I will not be put to shame forever. Even if I am currently ashamed in myself, in You, I know I will never be put to shame.

Thus, these devoted individuals, representing the apostolic essence in the current psalm, express their prayers and gratitude to God for His deliverance when they faced persecution for proclaiming the Gospel. He rescued them from demonic forces, those mental adversaries who plotted against their souls. They also pledge that, liberated from the constraints of the law, they will offer only sacrifices of praise to God. In Thee, O Lord, I have placed my trust; let me never be put to shame. The unwavering nature of this confidence exemplifies reliance on God.

This psalm is a proclamation for those who were taken to Babylon, expressing their desire to return and be liberated from bondage. The revered David penned this psalm, crediting all the sentiments within it to the assembly of the righteous. 'In Thee, O Lord, I trust, that I may not be ashamed forever.' The Prophet declares that he will not be misled in his faith, holding firm in hope for Your assistance, nor will he bear further humiliation.

Athanasius notes that within this psalm, the Holy Apostles are depicted as offering prayers and gratitude for themselves, that God may shield them from their persecutors while preaching the Gospel, protecting them from demons, who are the mental adversaries scheming against their souls. In response to this, they commit to offering God only a sacrifice of praise, free from earthly obligations. In Thee, O Lord, I put my trust; let me never be put to shame. In Your righteousness, deliver me and rescue me; bend Your ear to me and save me. These phrases can also be found in Psalms 30:2-3; however, in that passage, instead of "save me," the words used are "quicken to take me away."

Many believe that this Psalm was composed in response to Absalom's treachery; this perspective seems plausible as David references his old age. Faith is the key that opens the way for those who approach God, and in order to receive what he seeks, David affirms, as is his custom, that he does not offer insincere prayers but earnestly turns to God, firmly convinced that salvation is found in His power. For anyone who wavers in thought, distracted and uncertain about their direction, and who fails to consider God, is unworthy of His aid. The phrase "into the ages," placed at the end of the first verse, has a dual interpretation. It either suggests a stark contrast between present adversity and the future joy David anticipates, or it conveys the sense of "never," as if to say, I trust in You, O Lord, not in myself or any other being; therefore, I am certain that I shall never be ashamed. The remaining phrases closely resemble the beginning of Psalm 30, and since they have been explained there, they will not be elaborated upon here.

They may have particularly recited this psalm during their journeys in the regions of Palestine or amidst the siege in Jerusalem by Nebuchadnezzar. Similarly, this psalm appears to have resonated with the initial captives of Israel, possibly reflecting the period following the fall of the northern kingdom or during the first exodus of the Jews, serving in their lips as a prayer seeking deliverance for the people. The initial verses of this psalm draw from Psalm 30, presenting a hopeful prayer for divine hearing, salvation, and protection.

The followers of Jonadab's instructions, honored in the title of this psalm, illustrate the virtue of willingly following God's commandments, while simultaneously serving as a caution to those who neglect the Divine will. In this psalm, the prophet lifts his voice in prayer to God, seeking assistance and deliverance from both visible and unseeable adversaries throughout his life, wishing for the same support he experienced in his youth to accompany him in his later years. He calls upon all in a prophetic manner to captivate their thoughts in submission to Christ the Lord, with the promise of liberation from sin through His sacrifice, which will ultimately release from the bondage of sin the first among the captives, as well as all faithful adherents committed to God, leading to eternal life (2 Cor. 10:5; Rom. 6:10).