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69. Psalm 69

Save me, O God; for the waters are come in unto my soul.

2I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.

3I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.

4They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

5O God, thou knowest my foolishness; and my sins are not hid from thee.

6Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.

7Because for thy sake I have borne reproach; shame hath covered my face.

8I am become a stranger unto my brethren, and an alien unto my mother’s children.

9For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

10When I wept, and chastened my soul with fasting, that was to my reproach.

11I made sackcloth also my garment; and I became a proverb to them.

12They that sit in the gate speak against me; and I was the song of the drunkards.

13But as for me, my prayer is unto thee, O Lord, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

14Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

15Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.

16Hear me, O Lord; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.

17And hide not thy face from thy servant; for I am in trouble: hear me speedily.

18Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.

19Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.

20Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.

21They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.

22Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.

23Let their eyes be darkened, that they see not; and make their loins continually to shake.

24Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

25Let their habitation be desolate; and let none dwell in their tents.

26For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.

27Add iniquity unto their iniquity: and let them not come into thy righteousness.

28Let them be blotted out of the book of the living, and not be written with the righteous.

29But I am poor and sorrowful: let thy salvation, O God, set me up on high.

30I will praise the name of God with a song, and will magnify him with thanksgiving.

31 This also shall please the Lord better than an ox or bullock that hath horns and hoofs.

32The humble shall see this, and be glad: and your heart shall live that seek God.

33For the Lord heareth the poor, and despiseth not his prisoners.

34Let the heaven and earth praise him, the seas, and every thing that moveth therein.

35For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.

36The seed also of his servants shall inherit it: and they that love his name shall dwell therein.

21. And they put gall into my meat. Here he again repeats that his enemies carry their cruelty towards him to the utmost extent in their power. He speaks metaphorically when he describes them as mingling gall or poison with his meat, 8585     The word ראש, rosh, here denominated gall, is thought by Celsius, Michaelis, Boothroyd, and others, to be hemlock According to Dr Adam Clarke and Williams, it refers to bitters in general, and particularly those of a deleterious nature. Bochart, from a comparison of this passage with John 19:29, thinks that ראש, rosh, is the same herb as the Evangelist calls ὑσσωπος, “hyssop;” a species of which growing in Judea, he proves from Isaac Ben Orman, an Arabian writer, to be so bitter, as not to be eatable. Theophylact expressly tells us that the hyssop was added as being deleterious or poisonous; and ‘Nonnus’ paraphrase is, “one gave the deadly acid mixed with hyssop.” See Parkhurst on ראש. The word occurs in Deuteronomy 29:18; 32:33; and is, in the latter place, rendered poison In Hosea 10:4, it is rendered hemlock; and in Amos 6:12, it is put in apposition with a word there translated hemlock, although the same word is also rendered wormwood
   Vinegar, we conceive, here means sour wine, such as was given to slaves or prisoners in the East. Persons in better circumstances used lemons or pomegranates to give their drink a grateful acidity. It was therefore a great insult offered to a royal personage to give him in his thirst the refreshment of a slave or of a wretched prisoner; and David employs this figure to express the insults which were offered to him by his enemies. See Harmers Observations, volume 2, pp. 158, 159.
and vinegar with his drink; even as it is said in Jeremiah,

“Behold, I will feed them, even this people, with wormwood,
and give them water of gall to drink.” (Jeremiah 9:15)

But still the Apostle John justly declares that this Scripture was fulfilled when the soldiers gave Christ vinegar to drink upon the cross, (John 19:28-30;) for it was requisite that whatever cruelty the reprobate exercise towards the members of Christ, should by a visible sign be represented in Christ himself. We have stated on the same principle, in our remarks upon Psalm 22:18, that when the soldiers parted the garments of Christ among them, that verse was appropriately quoted, “They parted my garments among them, and upon my vesture did they cast lots;” although David’s object was to express by figurative language that he was robbed, and that all his goods were violently taken from him, and made a prey of by his enemies. The natural sense must, however, be retained; which is, that the holy prophet had no relief afforded him; and that he was in a condition similar to that of a man who, already too much afflicted, found, as an additional aggravation of his distress, that his meat was poisoned, and his drink rendered nauseous by the bitter ingredients with which it had been mingled.


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