Psalms 69
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Psalms 69
Save Me, O God; for the Waters Are Come In
1Save me, O God; for the waters are come in unto my soul.
Jamieson-Fausset-Brown
PSALM 69
Psa 69:1-36. Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh.
1-2. (Compare Psa 40:2).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).
PSALM 69
Psa 69:1-36. Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh.
1-2. (Compare Psa 40:2).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).
The Pulpit Commentary
contain a pathetic complaint, expressed first in figurative language (Psa_69:1-3), but (in Psa_69:4) plainly connected with the wicked designs of human enemies.
Save me, O God; for the waters are come in unto my soul. This is a common, perhaps, we may say, a proverbial, expression for any great distress (comp. Psa_18:4; Psa_42:7; Psa_88:7, Psa_88:17; and Job_22:11; Job_27:20).
contain a pathetic complaint, expressed first in figurative language (Psa_69:1-3), but (in Psa_69:4) plainly connected with the wicked designs of human enemies.
Save me, O God; for the waters are come in unto my soul. This is a common, perhaps, we may say, a proverbial, expression for any great distress (comp. Psa_18:4; Psa_42:7; Psa_88:7, Psa_88:17; and Job_22:11; Job_27:20).
2I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
The Pulpit Commentary
I sink in deep mire, where there is no standing. "Mire" and "clay" are metaphors for dangers and difficulties, which entangle a man and incapacitate him from exertion (comp. Psa_40:2). I am come into deep waters (comp. Psa_69:15; and see also Psa_124:4, Psa_124:5; Psa_130:1). Where the floods overflow me; i.e. "I am utterly overwhelmed by my misfortunes."
I sink in deep mire, where there is no standing. "Mire" and "clay" are metaphors for dangers and difficulties, which entangle a man and incapacitate him from exertion (comp. Psa_40:2). I am come into deep waters (comp. Psa_69:15; and see also Psa_124:4, Psa_124:5; Psa_130:1). Where the floods overflow me; i.e. "I am utterly overwhelmed by my misfortunes."
3I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.
Jamieson-Fausset-Brown
3. (Compare Psa 6:6).
mine eyes fail--in watching (Psa 119:82).
3. (Compare Psa 6:6).
mine eyes fail--in watching (Psa 119:82).
The Pulpit Commentary
I am weary of my crying; i.e. "I have cried to God for aid, until I am weary of so doing." No reply comes, no aid is given. My throat is dried. Parched—unable to cry out any more. Mine eyes fail while I wait for my God (comp. Psa_119:82; Deu_28:32). "I have waited and looked for God, till I can look no more."
I am weary of my crying; i.e. "I have cried to God for aid, until I am weary of so doing." No reply comes, no aid is given. My throat is dried. Parched—unable to cry out any more. Mine eyes fail while I wait for my God (comp. Psa_119:82; Deu_28:32). "I have waited and looked for God, till I can look no more."
★4They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Jamieson-Fausset-Brown
4. hate me, &c.--(Compare Joh 15:25). On the number and power of his enemies (compare Psa 40:12).
then I restored ... away--that is, he suffered wrongfully under the imputation of robbery.
4. hate me, &c.--(Compare Joh 15:25). On the number and power of his enemies (compare Psa 40:12).
then I restored ... away--that is, he suffered wrongfully under the imputation of robbery.
The Pulpit Commentary
They that hate me without a cause are more than the hairs of mine head (comp. Psa_35:14; and for the simile. comp. Psa_40:12; both of them Davidical compositions). They that would destroy me, being mine enemies wrongfully, are mighty. Joab and Abiathar, who supported the rebellion of Adonijah (1Ki_1:7), and were "mighty" men, certainly were David's enemies "wrongfully." And the same may be said of Absalom and Ahithophel. Then I restored that which I took not away. Dr. Kay supposes David's quasi-abdication of a crown which he had not placed on his own head (2Sa_15:14-17) to be alluded to.
They that hate me without a cause are more than the hairs of mine head (comp. Psa_35:14; and for the simile. comp. Psa_40:12; both of them Davidical compositions). They that would destroy me, being mine enemies wrongfully, are mighty. Joab and Abiathar, who supported the rebellion of Adonijah (1Ki_1:7), and were "mighty" men, certainly were David's enemies "wrongfully." And the same may be said of Absalom and Ahithophel. Then I restored that which I took not away. Dr. Kay supposes David's quasi-abdication of a crown which he had not placed on his own head (2Sa_15:14-17) to be alluded to.
5O God, thou knowest my foolishness; and my sins are not hid from thee.
Jamieson-Fausset-Brown
5. This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.
5. This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.
The Pulpit Commentary
David follows up his complaint by a confession of sin (Psa_69:5), which shows that his sufferings are, at any rate, in some measure, deserved; but, at the same time, he pleads that, as his enemies are really persecuting him for his righteous deeds and his adherence to God, God is bound to come to his aid, in order that his own honour may be vindicated, and that the godly may not be put to shame on his (David's) account.
O God, thou knowest my foolishness (see Psa_38:5). According to the teaching both of the Old Testament (Proverbs, passim) and of the New (Mar_7:22; Rom_1:21, Rom_1:22; Gal_3:1, etc.), folly is a form of sin. And my sins are not hid from thee. The rebuke of Nathan and the death of his child (2Sa_12:7-19) had fully convinced David of this. Thenceforward his sins were ever before him (Psa_51:3), continually confessed by him, and felt to be as well known to God as to himself. Compare the opening of Psa_139:1-24 :, "Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether" (Psa_139:1-4).
David follows up his complaint by a confession of sin (Psa_69:5), which shows that his sufferings are, at any rate, in some measure, deserved; but, at the same time, he pleads that, as his enemies are really persecuting him for his righteous deeds and his adherence to God, God is bound to come to his aid, in order that his own honour may be vindicated, and that the godly may not be put to shame on his (David's) account.
O God, thou knowest my foolishness (see Psa_38:5). According to the teaching both of the Old Testament (Proverbs, passim) and of the New (Mar_7:22; Rom_1:21, Rom_1:22; Gal_3:1, etc.), folly is a form of sin. And my sins are not hid from thee. The rebuke of Nathan and the death of his child (2Sa_12:7-19) had fully convinced David of this. Thenceforward his sins were ever before him (Psa_51:3), continually confessed by him, and felt to be as well known to God as to himself. Compare the opening of Psa_139:1-24 :, "Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether" (Psa_139:1-4).
6Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Jamieson-Fausset-Brown
6. for my sake--literally, "in me," in my confusion and shame.
6. for my sake--literally, "in me," in my confusion and shame.
The Pulpit Commentary
Let not them that wait on thee (or, hope in thee), O Lord God of hosts, be ashamed for my sake; or, through me (Revised Version); on my account (Kay)—as they would be if I, although thy faithful worshipper, were delivered into my enemies' hands. Let not those that seek thee be confounded for my sake, O God of Israel. One of the many places where the second clause is a simple echo of the first.
Let not them that wait on thee (or, hope in thee), O Lord God of hosts, be ashamed for my sake; or, through me (Revised Version); on my account (Kay)—as they would be if I, although thy faithful worshipper, were delivered into my enemies' hands. Let not those that seek thee be confounded for my sake, O God of Israel. One of the many places where the second clause is a simple echo of the first.
7Because for thy sake I have borne reproach; shame hath covered my face.
Jamieson-Fausset-Brown
7-12. This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (Mr 3:21; Joh 7:5), exhaustion in God's service (Joh 2:17), revilings and taunts of base men were the sufferings.
7-12. This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (Mr 3:21; Joh 7:5), exhaustion in God's service (Joh 2:17), revilings and taunts of base men were the sufferings.
The Pulpit Commentary
Because for thy sake I have borne reproach. The real secret of the enmity which David provoked, both on the part of Saul, of Absalom, of Joab, and of other ungodly men, was his own piety and devotion to God's service. Irreligious men hate those who are religions, whose conduct shames them by its contrast with their own evil courses. They revenge themselves, sometimes by scoffing at the religious observances of the pious (Psa_69:10), sometimes by insinuating that all profession of religion is hypocrisy. Shame hath covered my face. I have been made to feel shame at the charges which have been brought against me (see 2Sa_15:3; 2Sa_16:7, 2Sa_16:8).
Because for thy sake I have borne reproach. The real secret of the enmity which David provoked, both on the part of Saul, of Absalom, of Joab, and of other ungodly men, was his own piety and devotion to God's service. Irreligious men hate those who are religions, whose conduct shames them by its contrast with their own evil courses. They revenge themselves, sometimes by scoffing at the religious observances of the pious (Psa_69:10), sometimes by insinuating that all profession of religion is hypocrisy. Shame hath covered my face. I have been made to feel shame at the charges which have been brought against me (see 2Sa_15:3; 2Sa_16:7, 2Sa_16:8).
★8I am become a stranger unto my brethren, and an alien unto my mother’s children.
The Pulpit Commentary
I am become a stranger unto my brethren, and an alien unto my mother's children. The preference of David over all his elder brethren was calculated to arouse their jealousy (1Sa_16:6-13); and Eliab's hostile feeling is distinctly shown in 1Sa_17:28. We may gather from Psa_38:1-22 :, as well as from the present passage, that the alienation continued, and was not confined to Eliab.
I am become a stranger unto my brethren, and an alien unto my mother's children. The preference of David over all his elder brethren was calculated to arouse their jealousy (1Sa_16:6-13); and Eliab's hostile feeling is distinctly shown in 1Sa_17:28. We may gather from Psa_38:1-22 :, as well as from the present passage, that the alienation continued, and was not confined to Eliab.
★9For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.
The Pulpit Commentary
For the zeal of thine house hath eaten me up. David's "zeal for God's house" was shown, first, in his establishment of the tabernacle on Mount Zion (2Sa_6:12-19); next, in his earnest desire to build a permanent and magnificent dwelling for the ark of the covenant (2Sa_7:2; Psa_132:2-5); then, in his careful collection of materials for the building which he was forbidden to erect himself (1Ch_28:11-18; 1Ch_29:2-5); and finally, in the directions that he left to Solomon with respect to it (1Ch_28:9, 1Ch_28:10, 1Ch_28:20). It was also shown, if we take "house" in a wider sense, by his careful government of the land and people, the kingdom and household of God, for forty years. And the reproaches of them that reproached thee are fallen upon me. David may either mean that every reproach uttered against God was as keenly felt by him as if it had been directed against himself, or that, when men reproached him, they really meant to reproach God (i.e. religion) in him.
For the zeal of thine house hath eaten me up. David's "zeal for God's house" was shown, first, in his establishment of the tabernacle on Mount Zion (2Sa_6:12-19); next, in his earnest desire to build a permanent and magnificent dwelling for the ark of the covenant (2Sa_7:2; Psa_132:2-5); then, in his careful collection of materials for the building which he was forbidden to erect himself (1Ch_28:11-18; 1Ch_29:2-5); and finally, in the directions that he left to Solomon with respect to it (1Ch_28:9, 1Ch_28:10, 1Ch_28:20). It was also shown, if we take "house" in a wider sense, by his careful government of the land and people, the kingdom and household of God, for forty years. And the reproaches of them that reproached thee are fallen upon me. David may either mean that every reproach uttered against God was as keenly felt by him as if it had been directed against himself, or that, when men reproached him, they really meant to reproach God (i.e. religion) in him.
10When I wept, and chastened my soul with fasting, that was to my reproach.
The Pulpit Commentary
When I wept, and chastened my soul with fasting, that was to my reproach. David's practice of fasting appears both here and also in Psa_35:13; Psa_109:24; 2Ki_12:16, 22. As fasting was not enjoined by the Law, he might be reproached for over-righteousness, and perhaps also for ostentation, on account of it.
When I wept, and chastened my soul with fasting, that was to my reproach. David's practice of fasting appears both here and also in Psa_35:13; Psa_109:24; 2Ki_12:16, 22. As fasting was not enjoined by the Law, he might be reproached for over-righteousness, and perhaps also for ostentation, on account of it.
11I made sackcloth also my garment; and I became a proverb to them.
The Pulpit Commentary
I made sackcloth also my garment (see Psa_30:12; Psa_35:13); and I became a proverb to them; or, a byword, as the same word, mashal, is rendered in Psa_44:14.
I made sackcloth also my garment (see Psa_30:12; Psa_35:13); and I became a proverb to them; or, a byword, as the same word, mashal, is rendered in Psa_44:14.
12They that sit in the gate speak against me; and I was the song of the drunkards.
The Pulpit Commentary
They that sit in the gate speak against me; rather, talk about me (Revised Version)—make me their theme (Cheyne). The gates, where the chief business was done, were no doubt also places of gossip. And I was the song of the drunkards (comp. Job_30:9); literally, of the drinkers of strong drink.
They that sit in the gate speak against me; rather, talk about me (Revised Version)—make me their theme (Cheyne). The gates, where the chief business was done, were no doubt also places of gossip. And I was the song of the drunkards (comp. Job_30:9); literally, of the drinkers of strong drink.
13But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
Jamieson-Fausset-Brown
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1, 2.
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1, 2.
The Pulpit Commentary
The psalmist now betakes himself to earnest prayer—he has sufficiently represented his condition, though he still adds a few words respecting it (Psa_69:19-21), and the immediate need is relief. He therefore approaches God in what he hopes is "an acceptable time" (Psa_69:13), and humbly entreats for mercy (Psa_69:14-18).
But as for me, my prayer is unto thee, O Lord, in an acceptable time (comp. Psa_32:6; Isa_49:8). Professor Cheyne asks, "How has it been revealed to the psalmist that this is an acceptable time?" We can only answer—Perhaps it has not been revealed; he may express a hope rather than a full assurance. Or it may have been revealed to him in the way that other things were. O God, in the multitude of thy mercy hear me; or, "in the greatness of thy mercy;" i.e. as thy mercy is so great. In the truth of thy salvation. "In the exercise of that fidelity which secures the salvation of all that trust it" (Professor Alexander).
The psalmist now betakes himself to earnest prayer—he has sufficiently represented his condition, though he still adds a few words respecting it (Psa_69:19-21), and the immediate need is relief. He therefore approaches God in what he hopes is "an acceptable time" (Psa_69:13), and humbly entreats for mercy (Psa_69:14-18).
But as for me, my prayer is unto thee, O Lord, in an acceptable time (comp. Psa_32:6; Isa_49:8). Professor Cheyne asks, "How has it been revealed to the psalmist that this is an acceptable time?" We can only answer—Perhaps it has not been revealed; he may express a hope rather than a full assurance. Or it may have been revealed to him in the way that other things were. O God, in the multitude of thy mercy hear me; or, "in the greatness of thy mercy;" i.e. as thy mercy is so great. In the truth of thy salvation. "In the exercise of that fidelity which secures the salvation of all that trust it" (Professor Alexander).
14Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
The Pulpit Commentary
Deliver me out of the mire, and let me not sink (comp. Psa_69:2, with the comment). Let me be delivered from them that hate me (see Psa_69:4). And out of the deep waters (comp. Psa_69:1, Psa_69:2).
Deliver me out of the mire, and let me not sink (comp. Psa_69:2, with the comment). Let me be delivered from them that hate me (see Psa_69:4). And out of the deep waters (comp. Psa_69:1, Psa_69:2).
15Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.
The Pulpit Commentary
Let not the waterflood overflew me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. The reference is still to Psa_69:1, Psa_69:2; and the prayer is for deliverance from the dangers and entanglements there spoken of.
Let not the waterflood overflew me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. The reference is still to Psa_69:1, Psa_69:2; and the prayer is for deliverance from the dangers and entanglements there spoken of.
16Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.
Jamieson-Fausset-Brown
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Psa 3:7; 22:24; 27:9, &c.
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Psa 3:7; 22:24; 27:9, &c.
The Pulpit Commentary
Hear me, O Lord, for thy loving kindness is good (comp. Psa_69:13). Turn unto me according to the multitude of thy tender mercies. The psalmist implies that God's face had been for some time turned away from him, and begs to be restored to favour.
Hear me, O Lord, for thy loving kindness is good (comp. Psa_69:13). Turn unto me according to the multitude of thy tender mercies. The psalmist implies that God's face had been for some time turned away from him, and begs to be restored to favour.
17And hide not thy face from thy servant; for I am in trouble: hear me speedily.
The Pulpit Commentary
And hide not thy face from thy servant (comp. Psa_10:1; Psa_13:1; Psa_22:24; Psa_27:9, etc.). For I am in trouble; literally, for there is trouble to me. On the probable nature of the "trouble," see the introductory paragraph. Hear me speedily (comp. Psa_22:19; Psa_31:2; Psa_38:22; Psa_70:1, etc.).
And hide not thy face from thy servant (comp. Psa_10:1; Psa_13:1; Psa_22:24; Psa_27:9, etc.). For I am in trouble; literally, for there is trouble to me. On the probable nature of the "trouble," see the introductory paragraph. Hear me speedily (comp. Psa_22:19; Psa_31:2; Psa_38:22; Psa_70:1, etc.).
18Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.
The Pulpit Commentary
Draw nigh unto my soul, and redeem it. David often complains that God is far from him (Psa_10:1; Psa_22:19; Psa_38:21; Psa_71:12, etc.), and prays that he will "draw nigh," the sense of distance and alienation being intolerable. Deliver me because of mine enemies; i.e. because of their plots and machinations (see Psa_69:4).
Draw nigh unto my soul, and redeem it. David often complains that God is far from him (Psa_10:1; Psa_22:19; Psa_38:21; Psa_71:12, etc.), and prays that he will "draw nigh," the sense of distance and alienation being intolerable. Deliver me because of mine enemies; i.e. because of their plots and machinations (see Psa_69:4).
19Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Jamieson-Fausset-Brown
19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Is 63:5; Mr 14:50).
19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Is 63:5; Mr 14:50).
The Pulpit Commentary
Thou hast known my reproach, and my shame, and my dishonour (comp. Psa_69:7-12). Whatever David has suffered at the hands of his enemies has been fully known to God, who has at any rate permitted it. Having seen and known, God will not forget. My adversaries are all before thee. Thou hast seen my adversaries also, and still hast them in thy sight. Thou beholdest their insolence and audacity.
Thou hast known my reproach, and my shame, and my dishonour (comp. Psa_69:7-12). Whatever David has suffered at the hands of his enemies has been fully known to God, who has at any rate permitted it. Having seen and known, God will not forget. My adversaries are all before thee. Thou hast seen my adversaries also, and still hast them in thy sight. Thou beholdest their insolence and audacity.
★20Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.
The Pulpit Commentary
Reproach hath broken my heart. (comp. Psa_69:7, Psa_69:9, Psa_69:19). Some of his enemies' reproaches were, no doubt, based on David's old misdoings. These, which he could not rebut, would cause him the severest pain. And I am full of heaviness; or, "full of sickness;" "very sick" (Kay); "sick to death" (Delitzsch). And I looked for some to take pity, but there was none; and for comforters, but I found none. It is questioned whether David was ever without friends to pity and comfort him, and suggested that at this point he passes from narrative to prophecy, and describes, not his own condition, but that of the Messiah, whom he typified, speaking as he was moved by the Holy Ghost. Jesus was certainly left without pity or comfort, when "all the disciples forsook him, and fled" (Mat_26:56).
Reproach hath broken my heart. (comp. Psa_69:7, Psa_69:9, Psa_69:19). Some of his enemies' reproaches were, no doubt, based on David's old misdoings. These, which he could not rebut, would cause him the severest pain. And I am full of heaviness; or, "full of sickness;" "very sick" (Kay); "sick to death" (Delitzsch). And I looked for some to take pity, but there was none; and for comforters, but I found none. It is questioned whether David was ever without friends to pity and comfort him, and suggested that at this point he passes from narrative to prophecy, and describes, not his own condition, but that of the Messiah, whom he typified, speaking as he was moved by the Holy Ghost. Jesus was certainly left without pity or comfort, when "all the disciples forsook him, and fled" (Mat_26:56).
★21They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
Jamieson-Fausset-Brown
21. Instead of such, his enemies increase his pain by giving him most distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (compare Joh 19:29, 30).
21. Instead of such, his enemies increase his pain by giving him most distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (compare Joh 19:29, 30).
The Pulpit Commentary
They gave me also gall for my meat. Here, at any rate, the psalmist is inspired to be Messianic, i.e. to use words which, while they can only be applied to himself metaphorically and loosely, are in the strictest and most literal sense applicable to Christ. Gall was actually mingled with the drink which was given to Christ just before he was crucified, and which he tasted, but would not swallow (Mat_27:34). And in my thirst they gave me vinegar to drink. Similarly, when upon the cress Christ uttered the words, "I thirst," those who stood by "filled a sponge with vinegar, and put it upon hyssop, and put it to his month. When Jesus therefore had received the vinegar, he said, It is finished; and he bowed his head, and gave up the ghost" (Joh_19:29, Joh_19:30); comp. Psa_22:16-18, where little facts, not true of David, but true of Christ, are recorded of an afflicted one, who partly represents David, partly his great Descendant.
They gave me also gall for my meat. Here, at any rate, the psalmist is inspired to be Messianic, i.e. to use words which, while they can only be applied to himself metaphorically and loosely, are in the strictest and most literal sense applicable to Christ. Gall was actually mingled with the drink which was given to Christ just before he was crucified, and which he tasted, but would not swallow (Mat_27:34). And in my thirst they gave me vinegar to drink. Similarly, when upon the cress Christ uttered the words, "I thirst," those who stood by "filled a sponge with vinegar, and put it upon hyssop, and put it to his month. When Jesus therefore had received the vinegar, he said, It is finished; and he bowed his head, and gave up the ghost" (Joh_19:29, Joh_19:30); comp. Psa_22:16-18, where little facts, not true of David, but true of Christ, are recorded of an afflicted one, who partly represents David, partly his great Descendant.
22Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
Jamieson-Fausset-Brown
22-23. With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Ro 11:9, 10). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their
welfare--literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.
22-23. With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Ro 11:9, 10). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their
welfare--literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.
The Pulpit Commentary
The imagination of the cruelties to be inflicted on his innocent Descendant works up the psalmist to a pitch of passionate resentment, which finds vent in a series of bitter imprecations, very distasteful to many. They are less startling, however, than some to be found elsewhere, as in Psa_102:1-28. We may view them either as an outpouring of righteous indignation upon the enemies, not of David only, but of God; or as a series of prophetic denunciations, whereby the wicked of David's time were warned of the consequences of such wickedness as theirs, and stimulated to repentance.
Let their table become a snare before them. It is not very clear how their table was to ensnare them: perhaps by encouraging them to gluttony and sensuousness, and bringing upon them the diseases which those sins breed; perhaps by leading them to an ostentatious display of wealth and luxury (comp. Eze_23:40, Eze_23:41). And that which should have been for their welfare, let it become a trap. Let them be trapped by the good things of their table, like a wild beast by a bait.
The imagination of the cruelties to be inflicted on his innocent Descendant works up the psalmist to a pitch of passionate resentment, which finds vent in a series of bitter imprecations, very distasteful to many. They are less startling, however, than some to be found elsewhere, as in Psa_102:1-28. We may view them either as an outpouring of righteous indignation upon the enemies, not of David only, but of God; or as a series of prophetic denunciations, whereby the wicked of David's time were warned of the consequences of such wickedness as theirs, and stimulated to repentance.
Let their table become a snare before them. It is not very clear how their table was to ensnare them: perhaps by encouraging them to gluttony and sensuousness, and bringing upon them the diseases which those sins breed; perhaps by leading them to an ostentatious display of wealth and luxury (comp. Eze_23:40, Eze_23:41). And that which should have been for their welfare, let it become a trap. Let them be trapped by the good things of their table, like a wild beast by a bait.
23Let their eyes be darkened, that they see not; and make their loins continually to shake.
The Pulpit Commentary
Let their eyes be darkened, that they see not. This may be taken either literally, "let blindness come upon those who have so misused their eyes;" or metaphorically, "let their understandings, which they have partially blinded, be wholly darkened." And make their loins continually to shake. Deprive them of the strength whereof they have boasted, and which they have misapplied.
Let their eyes be darkened, that they see not. This may be taken either literally, "let blindness come upon those who have so misused their eyes;" or metaphorically, "let their understandings, which they have partially blinded, be wholly darkened." And make their loins continually to shake. Deprive them of the strength whereof they have boasted, and which they have misapplied.
24Pour out thine indignation upon them, and let thy wrathful anger take hold of them.
Jamieson-Fausset-Brown
24-25. An utter desolation awaits them. They will not only be driven from their homes, but their homes--or, literally, "palaces," indicative of wealth--shall be desolate (compare Mt 23:38).
24-25. An utter desolation awaits them. They will not only be driven from their homes, but their homes--or, literally, "palaces," indicative of wealth--shall be desolate (compare Mt 23:38).
The Pulpit Commentary
Pour out thine indignation upon them, and let thy wrathful anger take hold of them. At any rate, be angry with them, and show thine anger in some way or other. Let them net escape scatheless. A general malediction, after which the writer returns to particulars.
Pour out thine indignation upon them, and let thy wrathful anger take hold of them. At any rate, be angry with them, and show thine anger in some way or other. Let them net escape scatheless. A general malediction, after which the writer returns to particulars.
★25Let their habitation be desolate; and let none dwell in their tents.
The Pulpit Commentary
Let their habitation be desolate; literally, their encampment Tirah (טִירָה) is the circular enclosure of a nomadic tribe, within which it kept its cattle or took refuge itself (Gen_26:16; Num_31:10). Nomadic expressions remained in use after nomadic habits had ceased (see 1Ki_12:16). And let none dwell in their tents. A duplication of the preceding clause.
Let their habitation be desolate; literally, their encampment Tirah (טִירָה) is the circular enclosure of a nomadic tribe, within which it kept its cattle or took refuge itself (Gen_26:16; Num_31:10). Nomadic expressions remained in use after nomadic habits had ceased (see 1Ki_12:16). And let none dwell in their tents. A duplication of the preceding clause.
26For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
Jamieson-Fausset-Brown
26. Though smitten of God (Is 53:4), men were not less guilty in persecuting the sufferer (Ac 2:23).
talk to the grief--in respect to, about it, implying derision and taunts.
wounded--or, literally, "mortally wounded."
26. Though smitten of God (Is 53:4), men were not less guilty in persecuting the sufferer (Ac 2:23).
talk to the grief--in respect to, about it, implying derision and taunts.
wounded--or, literally, "mortally wounded."
The Pulpit Commentary
For they persecute him whom thou hast smitten. This would apply equally to David, and his great Antitype. It is an aggravation of cruelty when men persecute one who is already suffering affliction at God's hand. And they talk to the grief of those whom thou hast wounded; rather, they talk of the grief of those, etc. They speak of it mockingly, or, at any rate, unsympathetically.
For they persecute him whom thou hast smitten. This would apply equally to David, and his great Antitype. It is an aggravation of cruelty when men persecute one who is already suffering affliction at God's hand. And they talk to the grief of those whom thou hast wounded; rather, they talk of the grief of those, etc. They speak of it mockingly, or, at any rate, unsympathetically.
27Add iniquity unto their iniquity: and let them not come into thy righteousness.
Jamieson-Fausset-Brown
27-28. iniquity--or, "punishment of iniquity" (Psa 40:12).
come ... righteousness--partake of its benefits.
27-28. iniquity--or, "punishment of iniquity" (Psa 40:12).
come ... righteousness--partake of its benefits.
The Pulpit Commentary
Add iniquity unto their iniquity. Either "let them fall from one wickedness to another," as the clause is rendered in the Prayer book Version; or "add to the record of their sin in thy book, a further record of other sins, as they commit them." And let them not come into thy righteousness; i.e. let them not receive the gift of thy justifying grace, and so be counted among thy righteous ones.
Add iniquity unto their iniquity. Either "let them fall from one wickedness to another," as the clause is rendered in the Prayer book Version; or "add to the record of their sin in thy book, a further record of other sins, as they commit them." And let them not come into thy righteousness; i.e. let them not receive the gift of thy justifying grace, and so be counted among thy righteous ones.
28Let them be blotted out of the book of the living, and not be written with the righteous.
The Pulpit Commentary
Let them be blotted out of the Book of the living. God is supposed to have a "book of the living" in his possession, which contains the names of all those on whom he looks with favour, and whom he will bless both in this world and beyond the grave (comp. Exo_32:32; Psa_86:6; Eze_13:9; Dan_12:1). From this list, as from any register of earthly citizenship, the names of the unworthy may be erased. David prays for the erasure of the names of those unworthy ones against whom his imprecations are uttered. And not be written with the righteous; i.e. not remain written in the book side by side with the names of the righteous. The New Testament, no less than the Old, tells of this book (see Luk_10:20; Php_4:3; Rev_3:5; Rev_13:8; Rev_20:12; Rev_21:27).
Let them be blotted out of the Book of the living. God is supposed to have a "book of the living" in his possession, which contains the names of all those on whom he looks with favour, and whom he will bless both in this world and beyond the grave (comp. Exo_32:32; Psa_86:6; Eze_13:9; Dan_12:1). From this list, as from any register of earthly citizenship, the names of the unworthy may be erased. David prays for the erasure of the names of those unworthy ones against whom his imprecations are uttered. And not be written with the righteous; i.e. not remain written in the book side by side with the names of the righteous. The New Testament, no less than the Old, tells of this book (see Luk_10:20; Php_4:3; Rev_3:5; Rev_13:8; Rev_20:12; Rev_21:27).
29But I am poor and sorrowful: let thy salvation, O God, set me up on high.
Jamieson-Fausset-Brown
29. poor and sorrowful--the afflicted pious, often denoted by such terms (compare Psa 10:17; 12:5).
set me ... high--out of danger.
29. poor and sorrowful--the afflicted pious, often denoted by such terms (compare Psa 10:17; 12:5).
set me ... high--out of danger.
The Pulpit Commentary
But I am poor and sorrowful; let thy salvation, O God, set me up on high. The psalmist adds to his list of imprecations, by way of contrast, an invocation of blessing on himself. As his present condition is iu strong contrast with that of his ungodly enemies, as be is "poor and sorrowful," while they are prosperous and self-satisfied, so let their future conditions be. While they are depressed and disgraced, let him be "set up on high."
But I am poor and sorrowful; let thy salvation, O God, set me up on high. The psalmist adds to his list of imprecations, by way of contrast, an invocation of blessing on himself. As his present condition is iu strong contrast with that of his ungodly enemies, as be is "poor and sorrowful," while they are prosperous and self-satisfied, so let their future conditions be. While they are depressed and disgraced, let him be "set up on high."
30I will praise the name of God with a song, and will magnify him with thanksgiving.
Jamieson-Fausset-Brown
30-31. Spiritual are better than mere material offerings (Psa 40:6; 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
30-31. Spiritual are better than mere material offerings (Psa 40:6; 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
The Pulpit Commentary
In conclusion, the psalmist bursts out into praise. Confident of receiving the deliverance for which he has prayed, he anticipates it by at once offering thanksgiving (Psa_69:30). He then calls on others to rejoice with him, first on the poor and humble (Psa_69:32, Psa_69:33), then on heaven and earth and their inhabitants generally (Psa_69:34). Finally, he delivers a confident prophecy of the continued prosperity of Judah and Jerusalem (Psa_69:35, Psa_69:36).
I will praise the Name of God with a song. (For praise of the Name of God, see Psa_7:17; Psa_9:2; Psa_29:2; Psa_34:3; Psa_66:1; Psa_68:4, etc.) And will magnify him with thanksgiving. Thanksgiving had already, in Psa_50:13, Psa_50:14, been set above sacrifice.
In conclusion, the psalmist bursts out into praise. Confident of receiving the deliverance for which he has prayed, he anticipates it by at once offering thanksgiving (Psa_69:30). He then calls on others to rejoice with him, first on the poor and humble (Psa_69:32, Psa_69:33), then on heaven and earth and their inhabitants generally (Psa_69:34). Finally, he delivers a confident prophecy of the continued prosperity of Judah and Jerusalem (Psa_69:35, Psa_69:36).
I will praise the Name of God with a song. (For praise of the Name of God, see Psa_7:17; Psa_9:2; Psa_29:2; Psa_34:3; Psa_66:1; Psa_68:4, etc.) And will magnify him with thanksgiving. Thanksgiving had already, in Psa_50:13, Psa_50:14, been set above sacrifice.
31This also shall please the LORD better than an ox or bullock that hath horns and hoofs.
The Pulpit Commentary
This also shall please the Lord better than an ox or bullock that hath horns and hoofs; i.e. that is fit for legal sacrifice—of full age, and clean.
This also shall please the Lord better than an ox or bullock that hath horns and hoofs; i.e. that is fit for legal sacrifice—of full age, and clean.
32The humble shall see this, and be glad: and your heart shall live that seek God.
Jamieson-Fausset-Brown
32-33. Others shall rejoice. "Humble" and poor, as in Psa 69:29.
your heart, &c.--address to such (compare Psa 22:26).
32-33. Others shall rejoice. "Humble" and poor, as in Psa 69:29.
your heart, &c.--address to such (compare Psa 22:26).
The Pulpit Commentary
The humble shall see this, and be glad. The meek—God's people—see David's deliverance, and are glad—rejoice in their heart, and unite with him in thanksgiving. And your heart shall live that seek God (comp. Psa_22:26).
The humble shall see this, and be glad. The meek—God's people—see David's deliverance, and are glad—rejoice in their heart, and unite with him in thanksgiving. And your heart shall live that seek God (comp. Psa_22:26).
33For the LORD heareth the poor, and despiseth not his prisoners.
The Pulpit Commentary
For the Lord heareth the poor. The "poor in spirit" are probably meant (comp. Psa_69:29). And despiseth not his prisoners. Those who suffer for his sake.
For the Lord heareth the poor. The "poor in spirit" are probably meant (comp. Psa_69:29). And despiseth not his prisoners. Those who suffer for his sake.
34Let the heaven and earth praise him, the seas, and every thing that moveth therein.
Jamieson-Fausset-Brown
34-36. The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.
34-36. The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.
The Pulpit Commentary
Let the heaven and earth praise him, the seas, and everything that moveth therein (comp. Psa_96:11). As Job calls on heaven and earth to sympathize with him in his distress (Job_16:18, Job_16:19), so David would have them to partake in his joy at his deliverance.
Let the heaven and earth praise him, the seas, and everything that moveth therein (comp. Psa_96:11). As Job calls on heaven and earth to sympathize with him in his distress (Job_16:18, Job_16:19), so David would have them to partake in his joy at his deliverance.
35For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.
The Pulpit Commentary
For God will save Zion. It is not necessary to suppose that Jerusalem was in any immediate danger. The psalmist merely means that the same God from whom he now confidently expects deliverance will always watch over his city, over his people, over his inheritance, and whenever danger threatens, will exert his protecting power and save. Prophecies of this kind are always conditional, and thus Zion, when she rejected God for idols (2Ch_36:14), and again when she rejected him for Barabbas (Mat_27:21), forfeited the promised blessing of continuance, and brought about her own destruction. And will build the cities of Judah; i.e. maintain them, keep them from decay and ruin. That they may dwell there; i.e. continue to inhabit the cities. And have it (i.e. Zion, or Jerusalem) in possession.
For God will save Zion. It is not necessary to suppose that Jerusalem was in any immediate danger. The psalmist merely means that the same God from whom he now confidently expects deliverance will always watch over his city, over his people, over his inheritance, and whenever danger threatens, will exert his protecting power and save. Prophecies of this kind are always conditional, and thus Zion, when she rejected God for idols (2Ch_36:14), and again when she rejected him for Barabbas (Mat_27:21), forfeited the promised blessing of continuance, and brought about her own destruction. And will build the cities of Judah; i.e. maintain them, keep them from decay and ruin. That they may dwell there; i.e. continue to inhabit the cities. And have it (i.e. Zion, or Jerusalem) in possession.
36The seed also of his servants shall inherit it: and they that love his name shall dwell therein.
The Pulpit Commentary
The seed also of his servants shall inherit it. Nor shall the city alone—the mere walls and buildings—continue to exist. "The seed of God's servants"—his people Israel—shall continue to inhabit it. And they that love his Name shall dwell therein. When the earthly Zion fell away and forfeited the promises, they passed to the heavenly Zion (Hebrew 12:22)—the Church of God, the true Israel.
The seed also of his servants shall inherit it. Nor shall the city alone—the mere walls and buildings—continue to exist. "The seed of God's servants"—his people Israel—shall continue to inhabit it. And they that love his Name shall dwell therein. When the earthly Zion fell away and forfeited the promises, they passed to the heavenly Zion (Hebrew 12:22)—the Church of God, the true Israel.
THE HOLY BIBLE
Psalms
Chapter 69
Translated out of the original tongues, and with the former translations diligently compared and revised.
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