Psalms 71:22 · Bible study
Psalms 71:22 Commentary: Holy One of Israel
Hebrew · 10 what the commentators say
Meaning in one sentence
What does it mean to praise the Holy One of Israel with harp and lyre? Explore the significance of musical instruments in Psalm 71:22.
Research Summary
- Meaning: The psalmist vows to use stringed instruments to praise God for His faithfulness, addressing Him as the Holy One of Israel.
- Key words: Yadah (give thanks), zamar (make music), nebel (lyre/psaltery), kinnor (harp), qadosh (holy).
- Main debate: Whether the instruments are to be taken literally or typologically, and whether their use continues in Christian worship.
- Theological theme: God’s covenant faithfulness and holiness elicit a response of wholehearted, public praise.
- Best use: A model for worship that integrates personal testimony, musical skill, and the corporate acknowledgment of God’s character.
Translation Comparison
BSB Berean Standard Bible 2020
So I will praise You with the harp for Your faithfulness, O my God; I will sing praise to You with the lyre, O Holy One of Israel.
WEB World English Bible 2000
I will also praise you with the harp for your faithfulness, my God. I sing praises to you with the lyre, Holy One of Israel.
KJV King James Version 1769
I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.
ASV American Standard Version 1901
I will also praise thee with the psaltery, Even thy truth, O my God: Unto thee will I sing praises with the harp, O thou Holy One of Israel.
YLT Young's Literal Translation 1898
I also thank Thee with a vessel of psaltery, Thy truth, O my God, I sing to Thee with a harp, O Holy One of Israel,
Darby Darby Bible 1890
I will also praise thee with the psaltery, even thy truth, my God; unto thee will I sing psalms with the harp, thou holy One of Israel.
Translations in other languages (9 available)
Asimismo yo te alabaré con instrumento de salterio, oh Dios mío: tu verdad cantaré yo á ti en el arpa, oh Santo de Israel.
Eu também te louvarei com instrumento de cordas pela tua fidelidade, ó meu Deus; cantarei a ti com harpa, ó Santo de Israel.
Et je te louerai au son du luth, je chanterai ta fidélité, mon Dieu,
So danke ich auch dir mit Psalterspiel für deine Treue, mein Gott; ich lobsinge dir auf der Harfe, du Heiliger in Israel.
Ook zal ik U loven met het instrument der luit, Uw trouw, mijn God; ik zal U psalmzingen met de harp, o Heilige Israels!
Io altresì ti celebrerò col saltèro, celebrerò la tua verità, o mio Dio! A te salmeggerò con la cetra, o Santo d’Israele!
A ja też wysławiać cię będę na instrumentach muzycznych, i prawdę twoję, Boże mój! będęć śpiewał przy harfie, o Święty Izraelski!
我的 神啊，我要 鼓瑟 稱讚你，稱讚你的誠實！以色列 的聖者啊，我要彈琴 歌頌 你！
I will give praise to you with instruments of music, O my God, for you are true; I will make songs to you with music, O Holy One of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 71:22
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this verse records the psalmist’s vow to praise God for His faithfulness using stringed instruments. Barnes and the Cambridge Bible note that nebel (psaltery) and kinnor (harp) were the principal instruments of temple worship. The verb yadah (“I will praise”) carries the sense of giving thanks, while zamar (“I sing praises”) emphasises making music. Keil & Delitzsch observe that the poet’s faith sees deliverance as already accomplished, so he breaks into a loud song of praise. The title “Holy One of Israel” appears here for the first time in the Psalter; the Cambridge Bible and Barnes connect it to God’s covenant holiness, a phrase frequent in Isaiah. Matthew Henry captures the pastoral heart: this is a holy transport of joy rising from hope.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The psalmist commits to praising God with musical instruments for His faithfulness, addressing God as the Holy One of Israel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Use of musical instruments in worship | The text clearly describes the psalmist using lyre and harp to praise God. | Some Christian traditions (e.g., Churches of Christ, some Reformed) understand this as culturally specific to Israel's temple worship and not binding on the church; others (e.g., Anglican, Lutheran, Pentecostal) see it as endorsing instrumental praise in Christian gatherings. |
| Identity of the psalmist | The speaker is an aged person who has experienced trouble and awaits deliverance. | Traditionally attributed to David (Calvin, Matthew Henry), but some modern commentators (Lange) see it as a later composition using Davidic language, possibly for the exiled community. |
| Meaning of the title 'Holy One of Israel' | This title emphasizes God's moral purity and His covenant relationship with Israel. | Some see it primarily as a title of judgment (e.g., against rebellious Israel in Isaiah); others as a source of comfort and redemption. In this verse it grounds praise in God's faithful character. |
Historical & Cultural Context
Psalm 71 bears no title, but Calvin and Matthew Henry follow the traditional assignment to David during Absalom’s revolt, noting the reference to old age (v.9, v.18). Lange points out that the psalm reuses material from Psalms 31, 35, and 70, suggesting a later composer who identifies with David’s experience. The instruments named, nebel and kinnor, were widely used in Israel’s worship. The nebel (often translated “psaltery” or “lyre”) was a stringed instrument with a bulging body, while the kinnor (harp or lyre) appears throughout the Psalms as a vehicle for joyful praise (Psalm 33:2, 92:1). Archaeological evidence shows such instruments in Egyptian reliefs, confirming their place in ancient Near Eastern music.
The phrase “Holy One of Israel” is rare in the Psalter (only here, 78:41, and 89:18) but central to Isaiah, where it underscores God’s separateness and His commitment to His covenant people. In the context of Psalm 71, the psalmist has endured “many and bitter troubles” (v.20) and now pledges public, instrumental praise as a response to God’s faithfulness. The mention of both yadah (thanksgiving) and zamar (music-making) suggests a liturgical setting, possibly in the temple. The psalmist’s vow is not private; it is a declaration meant to be heard by the community, reinforcing the corporate nature of praise even in personal deliverance.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is stable across the major manuscripts cited (Kennicott, De Rossi).
Reception History
This verse has been used in Christian hymnody and liturgy, particularly in settings that celebrate God’s covenant faithfulness. The phrase “Holy One of Israel” was taken up by the church fathers (e.g., in the Septuagint psalms) and later by hymn writers who saw in it a foreshadowing of Christ’s holiness. Many congregations have sang it in responsive readings or as an invitation to praise with instruments. The verse also influenced the development of liturgical music in both Eastern and Western traditions, where the psalter remained the primary songbook of the church.
Preaching This Verse
Three-point outline
- Praise arises from God’s faithfulness. The psalmist names God’s truth (emet) as the ground of his song. He is not praising out of raw emotion but in response to God’s proven reliability.
- Praise uses the best of human skill. The nebel and kinnor represent the finest instruments of the day. The psalmist gives God more than casual thanks; he prepares his best.
- Praise meets the Holy One. The address “Holy One of Israel” lifts worship beyond personal relief. It anchors the psalmist’s experience in God’s covenant holiness.
Five-point outline
- The vow: “I will also praise you”, a deliberate, willed act.
- The instruments: harp and lyre, symbolising wholehearted, skilled offering.
- The content: “for your faithfulness”, the reason for praise is God’s character.
- The song: “I sing praises to you”, the response is musical and joyful.
- The name: “Holy One of Israel”, the relationship that makes praise possible.
Illustration hooks
- A musician learning a difficult piece and then playing it at a recital for a teacher who believed in them. The practice and performance mirror the psalmist’s preparation and public praise.
- When a friend keeps a long-held promise, you might tell the story over and over. The psalmist does the same: he tells God’s faithfulness through music.
- A congregation singing a familiar hymn after a season of hardship. The instruments and voices together become a testimony of hope.
Questions your congregation is asking
- Should we use instruments in worship today, or is a cappella more biblical?
- Does God care about the quality of our music, or is the heart all that matters?
- How do I praise God when I feel old or have lost the ability to serve as I once did?
Leading a Discussion
This verse shows one person’s determination to praise God publicly, using skill and music, after a long season of trouble. It invites us to examine how we express our gratitude to God, especially when we feel we have little left to give.
Discussion questions
- What does the psalmist promise to do in this verse, and what prompts that promise? (Look at the surrounding verses for clues.)
- The instruments mentioned are specific: the nebel and kinnor. Why do you think the psalmist names them rather than just saying “I will praise you”?
- The verse pairs “your faithfulness” with the title “Holy One of Israel.” What connection do you see between God’s holiness and His faithfulness?
- How does this verse relate to the psalmist’s earlier fears and complaints in the same psalm? What has changed?
- In your own life, when have you found it difficult to praise God? What helped you begin again?
- Some Christians believe instrumental music belongs in worship; others do not. How should we treat this difference among brothers and sisters?
- How might this verse comfort someone who is aging or facing a long struggle?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 19:22 | Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel! |
| Psalms 25:10 | All the paths of Yahweh are loving kindness and truth to such as keep his covenant and his testimonies. |
| Psalms 33:2 | Give thanks to Yahweh with the lyre. Sing praises to him with the harp of ten strings. |
| Psalms 56:4 | In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me? |
| Psalms 78:41 | They turned again and tempted God, and provoked the Holy One of Israel. |
| Psalms 89:1 | A contemplation by Ethan, the Ezrahite. I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations. |
| Psalms 89:18 | For our shield belongs to Yahweh, our king to the Holy One of Israel. |
| Psalms 92:1 | A Psalm. A song for the Sabbath day. It is a good thing to give thanks to Yahweh, to sing praises to your name, Most High, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the psaltery and harp were the chief instruments of Jewish worship, but he draws a sharp line: for Christians, these instruments or anything like them have no place in divine worship. He treats them as belonging strictly to the old covenant, not to Christian practice.
Barnes' Notes on the Bible Protestant 1832
Barnes notes the specific Hebrew instruments named in the verse, a psaltery and a harp, and draws attention to the title "Holy One of Israel" as its first appearance in the Psalms. This title, he observes, appears mainly in the prophetic books, giving the praise a distinct covenantal setting.
Calvin's Commentaries Reformed 1564
Calvin observes that this psalm closely follows Psalm 31, which David wrote during Saul's persecution. The distinctive feature is that David adapted the earlier prayer to his later crisis by adding references to his old age, showing how faith reuses past expressions of trust for new trials.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights the rare title "Holy One of Israel" and explains its meaning. God in His holy character has entered into covenant with Israel, and His holiness is pledged to redeem His people, demonstrating His faithfulness to His promises in this act of mercy.
Geneva Bible Notes Reformed 1599
The Geneva note points out that the psalmist uses musical instruments such as the viol and harp to praise God for His faithfulness. Addressing God as "the Holy One of Israel" ties this joyful worship to His covenant relationship with His people.
Gill's Exposition of the Bible Baptist 1748
Gill sees the psalmist's mention of the psaltery and harp as pointing beyond physical music to the spiritual melody believers make in their hearts when praising God. He emphasizes that the psalmist praises God specifically for His truth or faithfulness in keeping promises, and for His perfect holiness as the Holy One of Israel.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the psalmist moves from describing why God deserves praise to making a promise to actually give it. He clarifies that the word translated "praise" literally means "thank," and he understands "thy truth" as a direct reference to God's faithfulness.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observes that the poet's faith is so strong he already treats the deliverance as accomplished, so his uncomplaining prayer dissolves into a loud song of praise. They note that his personal vindication is interwoven with the nation's restoration, and that he will praise God's truth with both song and speech.
Lange's Commentary Reformed 1857
Lange argues the speaker is an individual aged man of high station, not the nation or church personified. He sees the psalm as a deliberate reworking of older Davidic material, likely by David himself near the end of his life, rather than by a later compiler or prophet.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes a sudden and dramatic shift in the psalmist's tone from fear to joyful praise, rooted entirely in faith and hope. He emphasizes the deliberate choice to hope continually in the darkest conditions, which then fuels an ever-increasing offering of praise to God.