1 To the Overseer. -- `On the Lilies,' by David. Save me, O God, for come have waters unto the soul.
Deliver me from the mire, and let me not sink, Let me be delivered from those hating me, And from deep places of waters. Let not a flood of waters overflow me, Nor let the deep swallow me up, Nor let the pit shut her mouth upon me.
Deep unto deep is calling At the noise of Thy water-spouts, All Thy breakers and Thy billows passed over me.
When thou passest into waters, I `am' with thee, And into floods, they do not overflow thee, When thou goest into fire, thou art not burnt, And a flame doth not burn against thee.
Or darkness -- thou dost not see, And abundance of waters doth cover thee.
For this doth every saintly one pray to Thee, As the time to find. Surely at an overflowing of many waters, Unto him they come not.
To the Overseer. -- `Concerning the Lily of Testimony,' a secret treasure of David, to teach, in his striving with Aram-Naharaim, and with Aram-Zobah, and Joab turneth back and smiteth Edom in the valley of Salt -- twelve thousand. O God, Thou hadst cast us off, Thou hadst broken us -- hadst been angry! -- Thou dost turn back to us.
To the Overseer. -- `On the Lilies.' A testimony of Asaph. -- A Psalm. Shepherd of Israel, give ear, Leading Joseph as a flock, Inhabiting the cherubs -- shine forth,
And I have put judgment for a line, And righteousness for a plummet, And sweep away doth hail the refuge of lies, And the secret hiding-place do waters overflow.
When Thou dost cast me `into' the deep, Into the heart of the seas, Then the flood doth compass me, All Thy breakers and Thy billows have passed over me. And I -- I said: I have been cast out from before Thine eyes, (Yet I add to look unto Thy holy temple!) Compassed me have waters unto the soul, The deep doth compass me, The weed is bound to my head.
and the serpent did cast forth after the woman, out of his mouth, water as a river, that he may cause her to be carried away by the river, and the land did help the woman, and the land did open its mouth and did swallow up the river, that the dragon did cast forth out of his mouth;
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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.