1 <To the chief music-maker; put to Shoshannim. Of David.> Be my saviour, O God; because the waters have come in, even to my neck.
2 My feet are deep in the soft earth, where there is no support; I have come into deep waters, the waves are flowing over me.
3 I am tired with my crying; my throat is burning: my eyes are wasted with waiting for my God.
4 Those who have hate for me without cause are greater in number than the hairs of my head; those who are against me, falsely desiring my destruction, are very strong; I gave back what I had not taken away.
5 O God, you see how foolish I am; and my wrongdoing is clear to you.
6 Let not those who have hope in you be put to shame because of me, O Lord God of armies: let not those who are waiting for you be made low because of me, O God of Israel.
7 I have been wounded with sharp words because of you; my face has been covered with shame.
8 I have become strange to my brothers, and like a man from a far country to my mother's children.
9 I am on fire with passion for your house; and the hard things which are said about you have come on me.
10 My bitter weeping, and my going without food, were turned to my shame.
11 When I put on the clothing of grief, they said evil of me.
12 I am a cause of wonder to those in authority; a song to those who are given to strong drink.
13 But as for me, let my prayer be made to you, O Lord, at a time when you are pleased; O God, give me an answer in your great mercy, for your salvation is certain.
14 Take me from the grip of the sticky earth, so that I may not go down into it; let me be lifted up from the deep waters.
15 Let me not be covered by the flowing waters; let not the deep waters go over my head, and let me not be shut up in the underworld.
16 Give an answer to my words, O Lord; for your mercy is good: be turned to me, because of your great pity.
17 Let not your face be covered from your servant, for I am in trouble; quickly give me an answer.
18 Come near to my soul, for its salvation: be my saviour, because of those who are against me.
19 You have seen my shame, how I was laughed at and made low; my haters are all before you.
20 My heart is broken by bitter words, I am full of grief; I made a search for some to have pity on me, but there was no one; I had no comforter.
21 They gave me poison for my food; and bitter wine for my drink.
22 Let their table before them be for their destruction; let their feasts become a net to take them.
23 Let their eyes be blind so that they may not see; let their bodies for ever be shaking.
24 Let your curse come on them; let the heat of your wrath overtake them.
25 Give their houses to destruction, and let there be no one in their tents.
26 Because they are cruel to him against whom your hand is turned; they make bitter the grief of him who is wounded by you.
27 Let their punishment be increased; let them not come into your righteousness.
28 Let their names be taken from the book of the living, let them not be numbered with the upright.
29 But I am poor and full of sorrow; let me be lifted up by your salvation, O Lord.
30 I will give praise to the name of God with a song; I will give glory to him for what he has done.
31 This will be more pleasing to the Lord than an ox, or a young ox of full growth.
32 The poor will see it and be glad: you who are lovers of God, let your hearts have life.
33 For the ears of the Lord are open to the poor, and he takes thought for his prisoners.
34 Let the heavens and the earth give praise to him, the seas, and everything moving in them.
35 For God will be the saviour of Zion, and the builder of the towns of Judah; so that it may be their resting-place and heritage.
36 The seed of his servants will have their part in it, and there the lovers of his name will have rest.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 69
Commentary on Psalms 69 Commentary Critical and Explanatory on the Whole Bible
PSALM 69
Ps 69:1-36. Upon Shoshannim—(See on Ps 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 Ps 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 Ps 40:2).
come in unto my soul—literally, "come even to my soul," endanger my life by drowning (Jon 2:5).
3. (Compare Ps 6:6).
mine eyes fail—in watching (Ps 119:82).
4. hate me, &c.—(Compare Joh 15:25). On the number and power of his enemies (compare Ps 40:12).
then I restored … away—that is, he suffered wrongfully under the imputation of robbery.
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.
6. for my sake—literally, "in me," in my confusion and shame.
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.
10. wept (and chastened) my soul—literally, "wept away my soul," a strongly figurative description of deep grief.
12. sit in the gate—public place (Pr 31:31).
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Ps 69:1, 2.
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Ps 3:7; 22:24; 27:9, &c.
19, 20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Isa 63:5; Mr 14:50).
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).
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.
23. continually to shake—literally, "to swerve" or bend in weakness.
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).
26. Though smitten of God (Isa 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."
27, 28. iniquity—or, "punishment of iniquity" (Ps 40:12).
come … righteousness—partake of its benefits.
28. book of the living—or "life," with the next clause, a figurative mode of representing those saved, as having their names in a register (compare Ex 32:32; Isa 4:3).
29. poor and sorrowful—the afflicted pious, often denoted by such terms (compare Ps 10:17; 12:5).
set me … high—out of danger.
30, 31. Spiritual are better than mere material offerings (Ps 40:6; 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
32, 33. Others shall rejoice. "Humble" and poor, as in Ps 69:29.
your heart, &c.—address to such (compare Ps 22:26).
33. prisoners—peculiarly liable to be despised.
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.