Psalm 70 is a short one, with virtually the same wording as Psalm 40's verses 13-17.

It is in four succinct parts.

1: Make haste to help me, God.

2: Deal with whatever wants to hurt me.

3: Let whatever seeks You rejoice and be glad in You.

4: I am poor and needy. Make haste to help me, God; You are my deliverer, do not delay.

This is one of those psalms where much is said in just a few words.

It begins and ends with the repeated chorus, ‘Make haste, O God.’ Spiritually, to make haste is not about a short period of time, but more about the certainty of things. The speaker wants God to act and bring an end to the tension of conflicting states. (Arcana Caelestia 5284)

One clear point is that the speaker has come to see, to know, and to feel, the difference between the kind of thoughts which invade our weakness, our poverty, and our impotence, and those which openly give confidence to trust, to assurance and to reliance on the Lord. ‘Let those who love Your salvation say continually, “Let God be magnified!” (Divine Love and Wisdom 413)

To ‘magnify the Lord’ is in effect to make the Lord magnificent. Spiritually, magnificence is to become aware to the point of awe of how great is the being, purpose and power of the Lord, who is in reality the All in All, in whom we live and move and have our being. One passage in our spiritual teachings says that if we were to think about the size of the Lord, He would be the size of the universe, about which we have only a limited idea. (Heaven and Hell 85)

In speaking about the ploys and cunning of those who seek my life – really who seek to determine that the loves of my life are like theirs – the request is for them to become ashamed and confounded, and so to turn back from this. This view is how the angels in heaven wish anything for those caught up in the delights of evil, that they may even feel ashamed of this and so desist from it. This is also the Divine desire for them, even though the Lord knows how all things will come to pass. (Apocalypse Revealed 681)

The curious phrase, ‘Aha, aha!’ is one which occurs in several psalms and is about the quality in evil which seeks to accuse, to stir up such thoughts of guilt and wrong in a person’s mind and then to confront the person of their culpability.

An interesting shape to this psalm is that it begins and ends personally with the speaker confessing his need to be delivered. In between this, the awareness is of all that goes on in hell and in heaven, almost on the cosmic scale.

413. (13) By a power imparted to it by love or the will, wisdom or the intellect can be elevated so as to admit from heaven such matters as are matters of light and perceive them. We have already shown here and there above that a person can perceive the secrets of wisdom when he hears them. This faculty of the human being is the faculty called rationality, which everyone has from creation. It is the ability to understand matters interiorly and to draw conclusions regarding what is just and equitable and what is good and true, and it is this faculty that distinguishes the human being from animals. This, therefore, is what we mean by the statement that the intellect can be elevated and admit from heaven such matters as are matters of light and perceive them.

[2] The fact of this can also be seen in a kind of reflected image in the lungs, because the lungs correspond to the intellect. It can be seen in the lungs from their porous substance, which consists of bronchial tubules terminating in tiny cavities that are the recipient vessels of air during respiration. These are the elements with which thoughts are united by correspondence. This spongy substance is such that it can be caused to expand and contract in a twofold mode, in one mode together with the heart, and in the other almost separate from the heart. It is caused to expand and contract in a mode synchronous with heart by the pulmonary arteries and veins, which extend only from the heart, and it is caused to expand and contract in a mode almost separate from the heart by the bronchial arteries and veins, which extend from the vena cava and aorta. These latter vessels lie outside the heart.

[3] This is the case in the lungs because the intellect can be elevated above the native love which corresponds to the heart and admit light from heaven. But even when the intellect is elevated above the native love, it does not separate from it, but takes from it that element called an affection for knowing and understanding for the sake of some measure of honor, glory or material gain in the world. This objective in some measure clings to every love as an outer layer, from which love shines on the surface, but through which it shines in the wise.

We have cited these particulars regarding the lungs in order to corroborate the fact that the intellect can be elevated so as to admit and perceive such matters as are matters of the light of heaven, for there is between them a complete correspondence. To see them from the perspective of their correspondence is to see the lungs from the perspective of the intellect, and the intellect from the perspective of the lungs, and so to see from the two together a corroboration.