1 {To the chief Musician. Upon Shoshannim. [A Psalm] of David.} Save me, O God; for the waters are come in unto [my] soul.
Deliver me out of the mire, let me not sink; let me be delivered from them that hate me, and out of the depths of waters. Let not the flood of waters overflow me, neither let the deep swallow me up; and let not the pit shut its mouth upon me.
Deep calleth unto deep at the noise of thy cataracts; all thy breakers and thy billows are gone over me.
When thou passest through the waters, I [will be] with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee.
Or darkness, that thou canst not see, and floods of waters cover thee.
For this shall every one that is godly pray unto thee at a time when thou mayest be found: surely in the floods of great waters they will not reach him.
{To the chief Musician. On Shushan. Testimony. Michtam of David; to teach: when he strove with the Syrians of Mesopotamia, and the Syrians of Zobah, and Joab returned, and smote the Edomites in the valley of salt, twelve thousand.} O God, thou hast cast us off, thou hast scattered us, thou hast been displeased: restore us again.
{To the chief Musician. On Shoshannim-Eduth. Of Asaph. A Psalm.} Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest [between] the cherubim, shine forth.
And I will appoint judgment for a line, and righteousness for a plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place.
For thou didst cast me into the depth, into the heart of the seas, And the flood was round about me: All thy breakers and thy billows are gone over me. And I said, I am cast out from before thine eyes, Yet will I look again toward thy holy temple. The waters encompassed me, to the soul: The deep was round about me, The weeds were wrapped about my head.
And the serpent cast out of his mouth behind the woman water as a river, that he might make her be [as] one carried away by a river. And the earth helped the woman, and the earth opened its mouth and swallowed the river which the dragon cast out of his mouth.
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.