Psalms 69 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
1Save me, O God; for the waters are come in unto my soul.
PSALM 69
Psa 69:1-36. Upon Shoshannim--(See on Psa 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 Psa 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 Psa 40:2).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).
2I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
PSALM 69
Psa 69:1-36. Upon Shoshannim--(See on Psa 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 Psa 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 Psa 40:2).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).
3I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.
3. (Compare Psa 6:6).
mine eyes fail--in watching (Psa 119:82).
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.
4. hate me, &c.--(Compare Joh 15:25). On the number and power of his enemies (compare Psa 40:12).
then I restored ... away--that is, he suffered wrongfully under the imputation of robbery.
5O God, thou knowest my foolishness; and my sins are not hid from thee.
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.
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.
6. for my sake--literally, "in me," in my confusion and shame.
7Because for thy sake I have borne reproach; shame hath covered my face.
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.
8I am become a stranger unto my brethren, and an alien unto my mother’s children.
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.
9For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.
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.
10When I wept, and chastened my soul with fasting, that was to my reproach.
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.
11I made sackcloth also my garment; and I became a proverb to them.
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.
12They that sit in the gate speak against me; and I was the song of the drunkards.
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.
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.
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1, 2.
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.
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1, 2.
15Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1, 2.
16Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Psa 3:7; 22:24; 27:9, &c.
17And hide not thy face from thy servant; for I am in trouble: hear me speedily.
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Psa 3:7; 22:24; 27:9, &c.
18Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Psa 3:7; 22:24; 27:9, &c.
19Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Is 63:5; Mr 14:50).
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.
19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Is 63:5; Mr 14:50).
21They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
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).
22Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
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.
23Let their eyes be darkened, that they see not; and make their loins continually to shake.
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.
24Pour out thine indignation upon them, and let thy wrathful anger take hold of them.
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).
25Let their habitation be desolate; and let none dwell in their tents.
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).
26For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
26. Though smitten of God (Is 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."
27Add iniquity unto their iniquity: and let them not come into thy righteousness.
27-28. iniquity--or, "punishment of iniquity" (Psa 40:12).
come ... righteousness--partake of its benefits.
28Let them be blotted out of the book of the living, and not be written with the righteous.
27-28. iniquity--or, "punishment of iniquity" (Psa 40:12).
come ... righteousness--partake of its benefits.
29But I am poor and sorrowful: let thy salvation, O God, set me up on high.
29. poor and sorrowful--the afflicted pious, often denoted by such terms (compare Psa 10:17; 12:5).
set me ... high--out of danger.
30I will praise the name of God with a song, and will magnify him with thanksgiving.
30-31. Spiritual are better than mere material offerings (Psa 40:6; 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
31This also shall please the LORD better than an ox or bullock that hath horns and hoofs.
30-31. Spiritual are better than mere material offerings (Psa 40:6; 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
32The humble shall see this, and be glad: and your heart shall live that seek God.
32-33. Others shall rejoice. "Humble" and poor, as in Psa 69:29.
your heart, &c.--address to such (compare Psa 22:26).
33For the LORD heareth the poor, and despiseth not his prisoners.
32-33. Others shall rejoice. "Humble" and poor, as in Psa 69:29.
your heart, &c.--address to such (compare Psa 22:26).
34Let the heaven and earth praise him, the seas, and every thing that moveth therein.
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.
35For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.
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.
36The seed also of his servants shall inherit it: and they that love his name shall dwell therein.
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.