Psa 69:1-21 | Clarke | e4.org | PSALM LXIX The psalmist describes his afflicted state, and the wickedness of his adversaries , 1-21; he declares the miseries that should come upon his enemies , 22-28; enlarges on his afflicted state, and expresses his confidence in God , 29-34; prophesies the restoration of the Jews to their own land and temple , 35, 36. NOTES ON PSALM LXIX The title is: "To the chief Musician upon Shoshannim, A Psalm of David." See this title explained on . The Psalm is supposed to have been written during the captivity , and to have been the work of some Levite Divinely inspired. It is a very fine composition, equal to most in the Psalter. Several portions of it seem to have a reference to our Lord; to his advent passion, resurrection, the vocation of the Gentiles, the establishment of the Christian Church, and the reprobation of the Jews. The ninth verse is quoted by St. John, . The twenty-first verse is quoted by St. Matthew , ; by St. Mark , ; by St. John , ; and applied to the sufferings of our Lord, in the treatment he received from the Jews. St. Paul quotes the twenty-second as a prophecy of the wickedness of the Jews, and the punishment they were to receive. He quotes the twenty-third verse in the same way. See the marginal references. Those portions which the writers of the New Testament apply to our Lord, we may apply also; of others we should be careful. Verse 1. The waters are come in unto my soul. ] I am in the deepest distress. The waters have broken their dikes, and are just ready to sweep me away! Save me, Lord! In such circumstances I can have no other help. In the first, second, third, fourteenth , and fifteenth verses, the psalmist, speaking in the person of the captives in Babylon, compares their captivity to an abyss of waters , breaking all bounds, and ready to swallow them up; to a deep mire , in which there was no solid bottom, and no standing ; and to a pit , in which they were about to be inclosed for ever. This is strongly figurative, and very expressive.

‏ Psalms 69:1-21

PSALM LXIX

The psalmist describes his afflicted state, and the wickedness of his adversaries, 1-21;

he declares the miseries that should come upon his enemies,

22-28;

enlarges on his afflicted state, and expresses his confidence in God, 29-34;

prophesies the restoration of the Jews to their own land and temple, 35, 36.

NOTES ON PSALM LXIX

The title is: "To the chief Musician upon Shoshannim, A Psalm of David." See this title explained on Ps 45:1.

The Psalm is supposed to have been written during the captivity, and to have been the work of some Levite Divinely inspired. It is a very fine composition, equal to most in the Psalter. Several portions of it seem to have a reference to our Lord; to his advent passion, resurrection, the vocation of the Gentiles, the establishment of the Christian Church, and the reprobation of the Jews. The ninth verse is quoted by St. John, Joh 2:17. The twenty-first verse is quoted by St. Matthew, Mt 27:34, 48; by St. Mark, Mr 15:23; by St. John, Joh 19:29; and applied to the sufferings of our Lord, in the treatment he received from the Jews. St. Paul quotes the twenty-second as a prophecy of the wickedness of the Jews, and the punishment they were to receive. He quotes the twenty-third verse in the same way. See the marginal references. Those portions which the writers of the New Testament apply to our Lord, we may apply also; of others we should be careful.

Verse 1. The waters are come in unto my soul.] I am in the deepest distress. The waters have broken their dikes, and are just ready to sweep me away! Save me, Lord! In such circumstances I can have no other help.

In the first, second, third, fourteenth, and fifteenth verses, the psalmist, speaking in the person of the captives in Babylon, compares their captivity to an abyss of waters, breaking all bounds, and ready to swallow them up; to a deep mire, in which there was no solid bottom, and no standing; and to a pit, in which they were about to be inclosed for ever. This is strongly figurative, and very expressive.

Verse 3. I am weary of my crying] A pathetic description of the state of the poor captives for about seventy years.

Verse 4. Then I restored that which I took not away.] I think, with Calmet, that this is a sort of proverbial expression, like such as these, "Those who suffered the wrong, pay the costs." Delirant reges, plectuntur Achivi. "Kings sin, and the people are punished." "The fathers have eaten sour grapes, and the children's teeth are set on edge." Our fathers have grievously sinned against the Lord, and we their posterity suffer for it. See on Ps 69:12. Some have applied it to our Lord. I restored, by my suffering and death, that image of God and the Divine favour, which I took not away. That is, In my human nature I expiated the crime that human beings had committed against God. But such applications are very gratuitous.

Verse 5. Thou knowest my foolishness] Though we have been brought into captivity in consequence of the crimes of our fathers, yet we have guilt enough of our own to merit a continuation of our miseries. How can such words as are in this verse be attributed to our blessed Lord, however they may be twisted or turned?

Verse 6. Be ashamed for my sake] The sins of the Jews were a great stumbling-block in the way of the conversion of the Gentiles. They had been the peculiar people of the Lord. "How," say the Gentiles, "can a pure and holy Being love such people?" They were now punished for their crimes. "How," say the Gentiles, "can God deal so hardly with those whom he professes to love?" The pious among the captives felt keenly, because this reproach seemed to fall upon their gracious and merciful God.

Verse 7. For thy sake I have borne reproach] The Gentiles have said, "Why such an obstinate attachment to the worship of a Being who treats you so rigorously, and who interests not himself in your comfort and deliverance?" And in these cuttting reproaches some of the ungodly Jews took a part: "I am an alien to my mother's children."

Verse 9. The zeal of thine house hath eaten me up] The strong desire to promote thy glory has absorbed all others. All the desires of my body and soul are wrapped up in this. This verse is very properly applied to our Lord, Joh 2:17, who went about doing good; and gave up his life, not only for the redemption of man, but to "magnify the law, and make it honourable."

Verse 12. They that sit in the gate] At the gates were the courts for public justice; there were complaints lodged, and causes heard. No doubt many vexatious complaints were made against the poor captives; and false accusations, through which they grievously suffered; so that, literally, they were often "obliged to restore that which they had not taken away." See Ps 69:4.

The song of the drunkards.] These poor miserable people were exposed to all sorts of indignities. Though the conduct is base, the exultation over a fallen enemy is frequent. How miserable was this lot! Forsaken by friends, scorned by enemies, insulted by inferiors; the scoff of libertines, and the song of drunkards; besides hard travail of body, miserably lodged and fed; with the burning crown of all, a deep load of guilt upon the conscience. To such a life any death was preferable.

Verse 13. My prayer is unto thee, O Lord, in an acceptable time] This seems to refer to the end of the captivity, which Jeremiah had said should last seventy years, Jer 25:11, 12: "The whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon," &c. The conclusion of this period was the accepted time of which the psalmist speaks. Now, they incessantly pray for the fulfilment of the promise made by Jeremiah: and to hear them, would be the truth of God's salvation; it would show the promise to be true, because the salvation-the deliverance, was granted.

Verse 16. Thy loving-kindness is good] The word chesed signifies exuberance of kindness; and the word rachamim, which we translate tender mercies, signifies such affection as mothers bear to their young: and in God, there is rob, a multitude, of such tender mercies towards the children of men!

Verse 18. Deliver me because of mine enemies.] Probably they now began to think that the redemption of these captives was not an impossible thing; that it was not far off; and therefore they had great rage, because they found their time was but short.

Verse 19. Thou hast known my reproach] This is one of the most forcible appeals to mercy and compassion that was ever made. The language of these two verses is inimitable; and the sentiment cannot be mended. I can devise no comment that would not lessen their effect.

Verse 21. They gave me also gall for my meat] Even the food, necessary to preserve us in their slavery, was frequently mingled with what rendered it unpleasant and disgusting, though not absolutely unwholesome. And vinegar, sour small wines, was given us for our beverage. This is applied to our Lord, Mt 27:34, where the reader is requested to consult the notes.