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
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;
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
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
condition," or security, a "trap." Darkened eyes and failing strength
complete the picture of the ruin falling on them under the invoked
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
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
27, 28. iniquity—or, "punishment of
iniquity" (Ps 40:12).
come … righteousness—partake of
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
29. poor and sorrowful—the afflicted
pious, often denoted by such terms (compare Ps 10:17;
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
33. prisoners—peculiarly liable to be
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.