Text -- Psalms 69:21-36 (NET)

69:21 They put bitter poison into my food, and to quench my thirst they give me vinegar to drink. 69:22 May their dining table become a trap before them! May it be a snare for that group of friends! 69:23 May their eyes be blinded! Make them shake violently! 69:24 Pour out your judgment on them! May your raging anger overtake them! 69:25 May their camp become desolate, their tents uninhabited! 69:26 For they harass the one whom you discipline; they spread the news about the suffering of those whom you punish. 69:27 Hold them accountable for all their sins! Do not vindicate them! 69:28 May their names be deleted from the scroll of the living! Do not let their names be listed with the godly! 69:29 I am oppressed and suffering! O God, deliver and protect me! 69:30 I will sing praises to God’s name! I will magnify him as I give him thanks! 69:31 That will please the Lord more than an ox or a bull with horns and hooves. 69:32 The oppressed look on– let them rejoice! You who seek God, may you be encouraged! 69:33 For the Lord listens to the needy; he does not despise his captive people. 69:34 Let the heavens and the earth praise him, along with the seas and everything that swims in them! 69:35 For God will deliver Zion and rebuild the cities of Judah, and his people will again live in them and possess Zion. 69:36 The descendants of his servants will inherit it, and those who are loyal to him will live in it.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 69:21

Instead of giving me that comfort which my condition required, they added to my afflictions.

Wesley: Psa 69:21

These things were metaphorically fulfilled in David, but properly in Christ, the description of whose sufferings was principally intended here by the Holy Ghost.

Wesley: Psa 69:22

And this punishment in their table, exactly answers their sin, in giving Christ gall for his meat, Psa 69:21.

Wesley: Psa 69:22

Their table or meat, which is set before them, shall become a snare: the occasion of their destruction.

Wesley: Psa 69:23

Not the eyes of their bodies, but of their minds: as they that shut their eyes and will not see, so they shall be judicially blinded.

Wesley: Psa 69:23

To take away their strength.

Wesley: Psa 69:26

Which is an act of barbarous cruelty.

Wesley: Psa 69:26

Reproaching them, and triumphing in their calamities.

Wesley: Psa 69:27

Give them up to their own lusts.

Wesley: Psa 69:27

Partake of thy righteousness, or of thy mercy and goodness.

Wesley: Psa 69:28

Of eternal life.

Wesley: Psa 69:29

Out of the reach of mine enemies.

Wesley: Psa 69:31

This hearty sacrifice of praise, is more grateful to God, than the most glorious legal sacrifices.

Wesley: Psa 69:31

That is both tender and mature, as it is when the horns bud forth, and the hoofs grow hard.

Wesley: Psa 69:32

Those pious persons who are grieved for their calamities, will heartily rejoice in my deliverance.

Wesley: Psa 69:32

Or, be revived, which were dejected, and in a manner dead with sorrow.

Wesley: Psa 69:33

Those who are in prison or affliction for his sake.

Wesley: Psa 69:35

His church and people.

Wesley: Psa 69:35

His servants, as is explained in the following verse.

Wesley: Psa 69:35

In the literal Canaan for a long time, in the heavenly Canaan for ever.

JFB: Psa 69:21

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).

JFB: Psa 69:22-23

With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Rom 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

JFB: Psa 69:22-23

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.

JFB: Psa 69:23

Literally, "to swerve" or bend in weakness.

JFB: Psa 69:24-25

Or, literally, "palaces," indicative of wealth--shall be desolate (compare Mat 23:38).

JFB: Psa 69:26

Though smitten of God (Isa 53:4), men were not less guilty in persecuting the sufferer (Act 2:23).

JFB: Psa 69:26

In respect to, about it, implying derision and taunts.

JFB: Psa 69:26

Or, literally, "mortally wounded."

JFB: Psa 69:27-28

Or, "punishment of iniquity" (Psa 40:12).

JFB: Psa 69:27-28

Partake of its benefits.

JFB: Psa 69:28

Or "life," with the next clause, a figurative mode of representing those saved, as having their names in a register (compare Exo 32:32; Isa 4:3).

JFB: Psa 69:29

The afflicted pious, often denoted by such terms (compare Psa 10:17; Psa 12:5).

JFB: Psa 69:29

Out of danger.

JFB: Psa 69:30-31

Spiritual are better than mere material offerings (Psa 40:6; Psa 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.

JFB: Psa 69:32-33

Others shall rejoice. "Humble" and poor, as in Psa 69:29.

JFB: Psa 69:32-33

Address to such (compare Psa 22:26).

JFB: Psa 69:33

Peculiarly liable to be despised.

JFB: Psa 69:34-36

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.

Clarke: Psa 69:21

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, Mat 27:34, where the reader is requested to consult the notes.

Clarke: Psa 69:22

Let their table become a snare - The execrations here and in the following verses should be read in the future tense, because they are predictive; and not in the imperative mood, as if they were the offspring of the psalmist’ s resentment: "Their table Shall become a snare; - their eyes Shall be darkened; - thou Wilt pour out thine indignation upon them; - thy wrathful anger Shall take hold of them; - their habitation Shall be desolate, - and none Shall dwell in their tents.

The psalmist prophesies that the evils which they had inflicted on the Israelites should be visited on themselves; that as they had made them eat, drink, labor, and suffer, so God should in his judgment treat them.

Clarke: Psa 69:27

Add iniquity unto their iniquity - תנה עון על עונם tenah avon al avonam ; give iniquity, that is, the reward of it, upon or for their iniquity. Or, as the original signifies perverseness, treat their perverseness with perverseness: act, in thy judgments, as crookedly towards them as they dealt crookedly towards thee. They shall get, in the way of punishment, what they have dealt out in the way of oppression.

Clarke: Psa 69:28

Let them be blotted out - They shall be blotted out from the land of the living. They shall be cut off from life, which they have forfeited by their cruelty and oppression. The psalmist is speaking of retributive justice; and in this sense all these passages are to be understood

Clarke: Psa 69:28

And not be written with the righteous - They shall have no title to that long life which God has promised to his followers.

Clarke: Psa 69:29

I am poor and sorrowful - Literally, I an laid low, and full of pain or grief. Hence the prayer, "Let thy salvation, O God set me on high!"My oppression has laid me low; thy salvation shall make me high!

Clarke: Psa 69:31

An ox or bullock that hath horns and hoofs - Oxen offered in sacrifice had their horns and hoofs gilded; and the psalmist might mention these parts of the victim more particularly, because they were more conspicuous. Others think that full-grown animals are intended, those that had perfect horns, in opposition to calves or steers. I think the first the preferable sense; for the horns, etc., of consecrated animals are thus ornamented in the east to the present day.

Clarke: Psa 69:32

The humble shall see this, and be glad - Those who are low, pressed down by misfortune or cruelty, shall see this and take courage; expecting that thou wilt lift them up also; and thus the heart of those who seek the Lord shall be revived.

Clarke: Psa 69:33

For the Lord heareth the poor - אביונים ebyonim , of the beggars. He perhaps refers here to the case of the captives, many of whom were reduced to the most abject state, so as to be obliged to beg bread from their heathen oppressors

Clarke: Psa 69:33

His prisoners - The captives, shut up by his judgments in Chaldea, without any civil liberty, like culprits in a prison.

Clarke: Psa 69:34

Let the heaven and earth praise him - The psalmist has the fullest confidence that God will turn their captivity, and therefore calls upon all creatures to magnify him for his mercy.

Clarke: Psa 69:35

God will save Zion - This fixes the Psalm to the time of the captivity. There was no Zion belonging to the Jews in the time of Saul, when those suppose the Psalm to be written who make David the author; for David after he came to the throne, won the stronghold of Zion from the Jebusites. 2Sa 5:7; 1Ch 11:5

Clarke: Psa 69:35

Will build the cities of Judah - This refers to the return from the captivity, when all the destroyed cities should be rebuilt, and the Jews repossess their forfeited heritages. Some apply this to the redemption of the human race; and suppose that Zion is the type of the Christian Church into which the Gentiles were to be called. What evangelists and apostles apply to our Lord, we safely may. What others see so clearly in this Psalm relative to Gospel matters, I cannot discern

Calvin: Psa 69:21

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, ⁸⁵ 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.” (Jer 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, (Joh 19:28;) 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 Psa 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.

Calvin: Psa 69:22

22.Let their table before them be for a snare Here we have a series of dire imprecations, with respect to which we must bear in mind, what we have elsewhere observed, that David did not allow himself recklessly to pour out his wrath, even as the greater part of men, when they feel themselves wronged, intemperately give way to their own passion; but, being under the guidance of the Holy Spirit, he was kept from going beyond the bounds of duty, ⁸⁸ and simply called upon God to exercise just judgment against the reprobate. Farther, it was not on his own account that he pleaded in this manner; but it was a holy zeal for the divine glory which impelled him to summon the wicked to God’s judgment-seat. It was also owing to this: that he was not carried away by violence of passion, like those who are actuated by a desire of taking revenge. Since, then, the Spirit of wisdom, uprightness, and moderation, put these imprecations into the mouth of David, his example cannot justly be pleaded in self-vindication by those who pour forth their wrath and spite upon every one that comes in their way, or who are carried away by a foolish impatience to take revenge; never allowing themselves to reflect for a moment what good purpose this can serve, nor making any efforts to keep their passion within due bounds. We need wisdom by which to distinguish between those who are wholly reprobate and those of whose amendment there is still some hope; we have also need of uprightness, that none may devote himself exclusively to his own private interests; and of moderation too, to dispose our minds to calm endurance. It being evident, then, that David was distinguished by these three qualities, whoever would follow him aright, must not allow himself to break forth with reckless and blind impetuosity into the language of imprecation; he must, moreover, repress the turbulent passions of his mind, and, instead of confining his thoughts exclusively to his own private interests, should rather employ his desires and affections in seeking to advance the glory of God. In short, if we would be true imitators of David, we must first clothe ourselves with the character of Christ, that he may not administer to us at the present day the same rebuke which he gave to two of his disciples of old,

“Ye know not what manner of spirit ye are of,”
(Luk 9:55.)

David had complained that his enemies mingled his meat with gall; and now he prays that their table may be turned into a snare for them, and that the things which are for peace may be turned into a net for them. These expressions are metaphorical, and they imply a desire that whatever things had been allotted to them in providence for the preservation of life, and for their welfare and convenience, might be turned by God into the occasion or instrument of their destruction. From this we gather that as things which naturally and of themselves are hurtful, become the means of furthering our welfare when we are in favor with God; so, when his anger is kindled against us, all those things which have a native tendency to produce our happiness are cursed, and become so many causes of our destruction. It is an instance of the Divine justice, which ought deeply to impress our minds with awe, when the Holy Spirit declares that all the means of preserving life are deadly to the reprobate, (Tit 1:15;) so that the very sun, which carries healing under his wings, (Mal 4:2,) breathes only a deadly exhalation for them.

Calvin: Psa 69:23

23.Let their eyes be darkened, that they may not see The Psalmist here refers chiefly to two powers of the body, those of the eyes and of the loins; and I have no hesitation in considering his language as a prayer that God would deprive his enemies of reason and understanding, and at the same time enfeeble their strength, that they might be altogether unfitted for exerting themselves in any way. We know how indispensable it is, in order to the doing of any thing aright, that counsel go before to give light, and that there should also be added the power of putting what is purposed into execution. The curse here expressed impends over the heads of all the enemies of the Church; and, therefore, we have no reason to be terrified at the malice or fury of the wicked. God, whenever he pleases, can strike them suddenly with blindness, that they may see nothing, and by breaking their loins, ⁸⁹ lay them prostrate in shame and confusion.

Calvin: Psa 69:24

24.Pour out thy fury upon them It is not surprising that David utters a lengthened series of imprecations; for we know well that the frantic enemies of the Church, into whom it was his object to inspire terror, are not easily moved. He therefore lifts up his voice against them in tones of greater vehemence, that they might be led to desist from their wrongful and insolent conduct. He, however, had principally an eye to true believers, who, being oppressed with calamities, have no other stay to lean upon, but such as arises from the voice which they hear proceeding from the mouth of God, declaring the terrible vengeance which is prepared for their enemies, if, indeed, they are among the reprobate. As to those of whose repentance and amendment there was some hope, David would have had them to be corrected by chastisements; but as to those whose repentance and reformation were hopeless, he prays that destruction may fall upon their heads, that thus they might not escape the punishment which was appointed for them, and which they had deserved.

Calvin: Psa 69:25

25.Let their habitation be desolate Here he proceeds farther than in the preceding verse, praying that God would cause his wrath to descend to their posterity; and it is no new thing for the sins of the fathers to be cast into the bosom of the children. As David uttered these imprecations by the inspiration and influence of the Holy Spirit, so he took them out of the law itself, in which God threatens that he will

“visit the iniquity of the fathers upon the children unto the third and fourth generation of them that hate him,” (Exo 20:5)

In this way he desires that the memorial of them may be cursed, and that thus God would not spare them even after their death.

Calvin: Psa 69:26

26.For they have persecuted him whom thou hast smitten He brings forward the crime with which they were chargeable, to make it manifest that they richly deserved such dreadful punishments. Some explain the verse in this way: “These enemies, O Lord! not content with the strokes which thou hast inflicted, have exercised their cruelty upon a wretched man, who had already been wounded by thy hand.” And as it is the dictate of humanity to succor the afflicted, he who treads down the oppressed most assuredly betrays the brutal cruelty of his disposition. Others reject this exposition, whether upon sufficient ground I know not, observing that David, properly speaking, was not stricken or wounded by the hand of God, it being of the violent rage of his enemies that he complains through the whole of the psalm. Accordingly, they have recourse to a subtle interpretation, and view David as meaning that his enemies wickedly pretended that they had just cause against him, and boasted of being the ministers of God, whose office it was to execute punishment upon him as a wicked person. This is a pretext under which the wicked generally shield themselves, and by which they are led to think that they may lawfully do what they please against those who are in misery, without ever being called to account for it. Thus we find this purpose of the wicked expressed in another place,

“Come let us persecute him, for God hath forsaken him;
for there is none to deliver him,” (Psa 71:11.)

But I am rather of opinion that the Psalmist applies the term smitten to the man whom God intended to humble as one of his own children; so that in the very chastisement or correction, there was engraven a mark of God’s paternal love. And he employs the expression, the wounded of God, almost in the same sense in which Isa 26:19 speaks of the dead of God, the prophet thereby denoting those who continue under the Divine guardianship, even in death itself. This cannot be extended to all men in general, but is exclusively applicable to true believers, whose obedience God puts to the test by means of afflictions. If from this the wicked take occasion to persecute the righteous with greater severity, it is not to be wondered at if they involve themselves in heavier damnation. Upon seeing such examples set before them, the manner in which they should have reasoned with themselves is this,

“If these things are done in a green tree,
what shall be done in the dry?” (Luk 23:31.)

But from their becoming more and more hardened, it is evident that the pride and insolence which they manifest against the children of God proceed from contempt and hatred of true religion. The Hebrew word יספרו , yesapperu, which is usually translated they will recount, I would interpret differently. It properly signifies to number, and may, therefore, be properly enough translated to add to or increase, ⁹⁰ giving here the meaning, That the persons spoken of, by adding misery to misery, raised grief to its utmost height.

Calvin: Psa 69:27

27.Add iniquity to their iniquity As the Hebrew word און , avon, signifies at times guilt as well as iniquity, some translate the verse thus, Add thou, that is, thou, O God! punishment to their punishment Others extend it yet further, regarding it as a prayer that wicked men might punish them for their wickedness. But it is abundantly evident, from the second clause, that what David prays for rather is, as is almost universally admitted, that God, taking his Spirit altogether from the wicked, would give them over to a reprobate mind, that they might never seek or have any desire to be brought to genuine repentance and amendment. Some interpret the phrase to come into righteousness as meaning to be absolved or acquitted; ⁹¹ but it seems to want the spirit of the language here used, by which David intends to express much more. Accordingly, the words ought to be expounded thus: Let their wickedness increase more and more, and let them turn away with abhorrence from all thought of amendment, to make it manifest that they are utterly alienated from God. ⁹² As this form of expression is familiar to the Sacred Writings, and every where to be met with, we ought not to think it harsh; and to wrest it, as some do, for the sake of avoiding what may have the appearance of absurdity, is ridiculous. The explanation they give of it is, That God adds sins to sins by permitting them; ⁹³ and they defend such an exposition by asserting that this is an idiom of the Hebrew language, an assertion, the accuracy of which no Hebrew scholar will admit. Nor is it necessary to bring forward any such quibbles to excuse God; for, when he blinds the reprobate, it is sufficient for us to know that he has good and just causes for doing so; and it is in vain for men to murmur and to dispute with him, as if they sinned only by his impulse. Although the causes why they are blinded sometimes lie hidden in the secret purpose of Deity, there is not a man who is not reproved by his own conscience; and it is our duty to adore and admire the high mysteries of God, which surpass our understanding. It is justly said that “God’s judgments are a great deep,” (Psa 36:6.) It would certainly be highly perverse to involve God in a part of the guilt of the wicked, whenever he executes his judgments upon them; as, for example, when he executes the judgment threatened in the passage before us. The amount is, that the wicked are plunged into a deep gulf of wickedness by the just vengeance of Heaven, that they may never return to a sound understanding, and that he who is filthy may become still more filthy, ⁹⁴ (Rev 22:11.) Let it further be observed, that I do not explain the righteousness of God as denoting the righteousness which he bestows upon his chosen ones in regenerating them by his Holy Spirit, but the holiness manifested in the life which is so well-pleasing to him.

Calvin: Psa 69:28

28.Let them be blotted out from the book of the living ⁹⁵ This is the last imprecation, and it is the most dreadful of the whole; but it nevertheless uniformly follows the persevered in impenitence and incorrigible obduracy of which the Psalmist has spoken above. After having taken away from them all hope of repentance, he denounces against them eternal destruction, which is the obvious meaning of the prayer, that they might be blotted out of the book of the living; for all those must inevitably perish who are not found written or enrolled in the book of life. This is indeed an improper manner of speaking; but it is one well adapted to our limited capacity, the book of life being nothing else than the eternal purpose of God, by which he has predestinated his own people to salvation. God, it is certain, is absolutely immutable; and, further, we know that those who are adopted to the hope of salvation were written before the foundation of the world, (Eph 1:4;) but as God’s eternal purpose of election is incomprehensible, it is said, in accommodation to the imperfection of the human understanding, that those whom God openly, and by manifest signs, enrols among his people, are written. On the other hand, those whom God openly rejects and casts out of his Church are, for the same reason, said to be blotted out. As then David desires that the vengeance of God may be manifested, he very properly speaks of the reprobation of his enemies in language accommodated to our understanding; as if he had said, O God! reckon them not among the number or ranks of thy people, and let them not be gathered together with thy Church; but rather show by destroying them that thou hast rejected them; and although they occupy a place for a time among thy faithful ones, do thou at length cut them off, to make it manifest that they were aliens, though they were mingled with the members of thy family. Ezekiel uses language of similar import when he says,

“And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel.”
(Eze 13:9)

That, however, continues true which is spoken by the Apostle John, (1Jo 2:19,) that none who have been once really the children of God will ever finally fall away or be wholly cut off. ⁹⁶ But as hypocrites presumptuously boast that they are the chief members of the Church, the Holy Spirit well expresses their rejection, by the figure of their being blotted out of the book of life. Moreover, it is to be observed that, in the second clause, all the elect of God are called the righteous; for, as Paul says in 1Th 4:3,

“This is the will of God, even our sanctification, that every one of us should know how to possess his vessel in sanctification and honor: for God hath not called us unto uncleanness, but unto holiness.” (1Th 4:3)

And the climax which the same Apostle uses in the 8^th chapter of his Epistle to the Romans, at the 30^th verse, is well known:

“Whom he did predestinate, them he also called; and whom
he called, them he also justified; and whom he justified,
them he also glorified.” (Rom 8:30)

Calvin: Psa 69:29

29.As for me, I am poor and sorrowful ⁹⁷ From this verse we perceive more distinctly how David cast away from him the swelling and raging passion of those who, with ungovernable fury, pour forth imprecation and vengeance. He here, without doubt, offers himself to God with the sacrifice of a broken and humble heart, that by this meekness of spirit he may obtain favor with him. He therefore adds immediately after, Thy salvation shall exalt me. Those assuredly who are impelled to avenge themselves by their own ungovernable spirits are so far from being humbled, that they exalt themselves to a position to which they are not entitled. There is here a mutual relation stated between the sorrow with which he was oppressed, and the help of God by which he hoped to be lifted up. At the same time, he assures himself that the very thing which others considered as a ground for despair, would prove to him the cause of his salvation. This sentence might also be explained adversatively thus: Although I now mourn under the pressure of affliction, yet shall thy salvation, O Lord! exalt me. But for my part, I consider it certain that David brings forward his own affliction as a plea for obtaining mercy at the hand of God. Nor does he say simply that he will be raised up, but he expressly speaks of being exalted; and in this he alludes to fortresses which are set upon high places; for this is the proper signification of the Hebrew word שגב , sagab, here employed.

Calvin: Psa 69:30

30.I will celebrate the name of God in a song The Psalmist now elevated with joy, and sustained by the confident hope of deliverance, sings the triumphant strains of victory. This psalm, there is every reason to believe, was composed after he had been delivered from all apprehension of dangers; but there can be no doubt that the very topics with which it concludes were the matter of his meditation, when trembling with anxiety in the midst of his troubles; for he laid hold upon the grace of God by assured faith, although that grace was then hidden from him, and only the matter of his hope. God is here said to be magnified by our praises; not because any addition can be made to his dignity and glory, which are infinite, but because by our praises his name is exalted among men.

Calvin: Psa 69:31

31.And this will please Jehovah more than a young bullock The more effectually to strengthen himself for this exercise, David affirms that the thanksgiving which he is about to tender, will be to God a sacrifice of a sweet and an acceptable savor. There cannot be a more powerful incitement to thanksgiving than the certain conviction that this religious service is highly pleasing to God; even as the only recompense which he requires for all the benefits which he lavishes upon us is, that we honor and praise his name. This sets in a stronger light the inexcusableness of those who are so sluggish as, by their silence or forgetfulness, to suppress the praises of God. David neither omitted nor despised the outward sacrifices which the law enjoined; but he very justly preferred the spiritual service, which was the end of all the Levitical ceremonies. This subject I have treated at greater length on Psa 50:14. By the way, the humility of David is worthy of being noticed, who, although he rose so high as to be a heavenly pattern, yet disdained not to humble himself for the common benefit of the Church, as if he had belonged to the common class of the people, that by the figures of the law he might learn the truth which has since been more clearly manifested in the gospel; namely, that the praises of God, in so far as they proceed from our mouths, are impure, until they are sanctified by Christ. But how gross and stupid is the superstition of those who would again bring into use the outward pomp of ceremonies which were abolished by the one sacrifice of Christ’s death, and think that God is truly pacified when they have wearied themselves with doing nothing! What does this amount to, but to obscure or cover, by the intervention of thick veils, this legitimate service of thanksgiving, which David had no hesitation in greatly preferring to the Mosaic ceremonies, although these were of divine appointment? By a young bullock, he means one of the most choice or select and the idea which he intends to convey is, that there was no sacrifice or victim, however valuable or precious, that he could offer, in which God would take so great delight as in thanksgiving.

Calvin: Psa 69:32

32.The afflicted have seen it He here shows that the blessed effects of his deliverance will extend to others as well as to himself, a point which he frequently insists on in the Psalms, as we have seen in Psa 22:23, and in many other places. And his object in doing this is, partly to commend the goodness and grace of God to true believers, and partly that by this as an argument he may prevail with God to succor him. Besides, he does not mean that God’s people would rejoice at this spectacle merely on the ground of brotherly friendship, but because, in the deliverance of one man, a pledge would be given to others, affording them also assurance of salvation. For this very reason he terms them the afflicted. Whoever seek God, (says he,) although they may be subjected to afflictions, will nevertheless take courage from my example. The first and the second clauses of the verse must be read together; for a connected sense would not be preserved were we not to understand the meaning to be this, That the example of David would afford a ground of rejoicing to all the faithful servants of God when they should seek a remedy for their afflictions. He very properly conjoins the desire of seeking God with affliction; for all men do not so profit under the chastening hand of God as to seek salvation from him in the exercise of a sincere and ardent faith. In the concluding part of this verse there is a change of person: And your heart shall live. But this apostrophe is so far from rendering the sense obscure, that, on the contrary, it expresses it the more forcibly, as if a thing present were described. In addressing those who were so much under the pressure of affliction as to be laid prostrate like dead men, he exhibits to their view a kind of image of the resurrection; as if he had said, O ye who are dead! unto you new vigor shall be restored. It is not meant that faith perishes in the children of God, and remains entirely dead until it is quickened into life again by the example of the deliverance of others; but that the light which was quenched is rekindled, and thus, so to speak, recovers life anew. The Psalmist immediately after (verse 33) describes the means by which this will be brought about in the children of God, which is, that believing the deliverance of David to be a common token or pledge of the grace of God presented before them, they will confidently come to the conclusion, that God regards the needy, and does not despise the prisoners. We thus see that he considers what was done to one man, as a clear indication on the part of God that he will be ready to succor all who are in adversity. ⁹⁹

Calvin: Psa 69:34

34.Let the heavens and the earth praise him From this we may conclude with the greater certainty, that, as I have touched upon above, David in the whole of this psalm spake in the name of the whole Church; for he now transfers to the Church what he had spoken in particular concerning himself. In calling upon the elements, which are destitute of thought or understanding, to praise God, he speaks hyperbolically, and by this manner of expression, he would teach us that we are not animated with sufficient earnestness of heart in celebrating the praises of God, the infinitude of which overpasses the whole world, unless we rise above our own understandings. But what above all kindled this ardor in the heart of David was his concern for the preservation of the Church. Moreover, there is no doubt that by the Spirit of prophecy he comprehended the whole of that period during which God would have the kingdom and priesthood continued among the ancient people of Israel. Yet he begins at the restoration of a new state of things, which by his means was suddenly brought about upon the death of Saul, when a melancholy devastation threatened at once the utter destruction of the worship of God, and the desolation of the whole country. He says, in the first place, that Zion shall be saved, because God would defend the place where he had chosen to be called upon, and would not suffer the worship which he himself had appointed to be abolished. In the next place, from the ark of the covenant and the sanctuary, he represents the divine blessing as extending to the whole land; for religion was the foundation upon which the happiness of the people rested. He farther teaches, that this change to the better would not be of short continuance; but that the people would be always preserved safe through the constant and enduring protection of God: And they shall dwell there, and possess it by inheritance. He therefore intimates, that the promise which God had so often made in the law, That they should inherit that land forever, was truly confirmed by the commencement of his reign. He contrasts tranquil and settled abode with a mere temporary residence; as if he had said, Now that the sacred throne is erected, the time is come in which the children of Abraham will enjoy the rest which has been promised to them, without fear of being removed from it.

Calvin: Psa 69:36

36.And the seed of his servants shall inherit it In this verse he declares that the blessing now mentioned would extend through a continued succession of ages — that, the fathers would transmit to their children the possession which they had received, as from hand to hand, and the children to their children; and the enduring possession of all good things depends upon Christ, of whom David was a type. Yet the Psalmist at the same time briefly intimates, that such only as are the legitimate children of Abraham shall inherit the land: They who love his name shall dwell in it. It was needful to take away all grounds for self-gloriation from hypocrites, who, looking to and depending solely upon the circumstances connected with the origin of their race, foolishly boasted that the land belonged to them by right of inheritance, notwithstanding of their having apostatised from the faith of their ancestors. Although that land was given to the chosen people to be possessed until the advent of Christ, we should remember that it was a type of the heavenly inheritance, and that, therefore, what is here written concerning the protection of the Church, has received a more true and substantial fulfillment in our own day. There is no reason to fear that the building of the spiritual temple, in which the celestial power of God has been manifested, will ever fall into ruins.

Defender: Psa 69:21

This was fulfilled when Christ spoke on the cross of His thirst, being careful to fulfill everything that the prophets had written (Joh 19:28-30). The entire 69th psalm depicts His grief and humiliation."

Defender: Psa 69:22

Psa 69:22 and Psa 69:23 are cited by Paul in Rom 11:9, Rom 11:10 as having been fulfilled in Israel when that nation rejected Christ."

Defender: Psa 69:25

This is a prophecy repeated and enlarged by Christ (Mat 23:38), precursively fulfilled in Judas (Act 1:20), and fully implemented in the destruction of Jerusalem and the worldwide dispersion of those who had Him crucified."

Defender: Psa 69:28

This "book of the living" is equivalent to "the book of life," as it is called in the New Testament (Phi 4:3; Rev 3:5; Rev 20:15; Rev 22:19)."

TSK: Psa 69:21

gall for my meat : Bochart, from a comparison of this passage with Joh 19:29, thinks that rosh is the same herb as the evangelist calls υσσωπος , 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 ως δηλητεριωδος , as being deleterious, or poisonous, and Nonnus, in his paraphrase, says, Ωρεγεν υσσωπωκεκερασμενον οξος ολεθρου ""One gave the deadly acid mixed with hyssop.""Jer 8:14, Jer 9:15, Jer 23:15; Mat 27:34, Mat 27:48

vinegar : Mar 15:23, Mar 15:36; Luk 23:36; Joh 19:29, Joh 19:30

TSK: Psa 69:22

Let their table : etc. Or, rather, ""Their table shall become a snare; their eyes shall be darkened,""etc., in the future tense. Pro 1:32; Mal 2:2; Rom 11:8-10

a trap : Isa 8:14, Isa 8:15; 1Pe 2:8

TSK: Psa 69:23

Their eyes : Isa 6:9, Isa 6:10, Isa 29:9, Isa 29:10; Mat 13:14, Mat 13:15; Joh 12:39, Joh 12:40; Act 28:26, Act 28:27; Rom 11:25; 2Co 3:14

make their : Deu 28:65-67; Isa 21:3, Isa 21:4; Jer 30:6; Dan 5:6; Rom 11:10

TSK: Psa 69:24

Pour : Psa 79:6; Lev. 26:14-46; Deut. 28:15-68, Deu 29:18-28, Deu 31:17, Deu 32:20-26; Hos 5:10; Mat 23:35-37; Luk 21:22; 1Th 2:15, 1Th 2:16; Rev 16:1

take : Exo 15:15; Isa 13:8; Zec 1:6

TSK: Psa 69:25

Let their : 1Ki 9:8; Jer 7:12-14; Mat 23:38, Mat 24:1, Mat 24:2; Act 1:20

habitation : Heb. palace, Isa 5:1, Isa 6:11

let none dwell : Heb. let there not be a dweller

TSK: Psa 69:26

For : Psa 109:16; 2Ch 28:9; Job 19:21, Job 19:22; Zec 1:15; 1Th 2:15

whom : Isa 53:4, Isa 53:10; Zec 13:7

they talk : Mar 15:28-32

those : etc. Heb. thy wounded

TSK: Psa 69:27

Add : Psa 81:12; Exo 8:15, Exo 8:32, Exo 9:12; Lev 26:39; Isa 5:6; Mat 21:19, Mat 23:31, Mat 23:32; Mat 27:4, Mat 27:5; Rom 1:28, Rom 9:18; 2Th 2:11, 2Th 2:12; Rev 22:10, Rev 22:11

iniquity : or, punishment of iniquity, Psa 109:17-19; 2Ti 4:14

let them : Psa 24:5; Isa 26:10; Rom 9:31, Rom 10:2, Rom 10:3

TSK: Psa 69:28

blotted : Exo 32:32, Exo 32:33; Isa 65:16; Hos 1:9; Rev 3:5, Rev 22:19

be written : Isa 4:3; Eze 13:9; Luk 10:20; Phi 4:3; Heb 12:23; Rev 13:8, Rev 20:12-15

TSK: Psa 69:29

I am poor : Psa 40:17, Psa 109:22, Psa 109:31; Isa 53:2, Isa 53:3; Mat 8:20; 2Co 8:9

let thy : Psa 18:48, Psa 22:27-31, Psa 89:26, Psa 89:27, Psa 91:14-16; Eph 1:21, Eph 1:22; Phi 2:9-11

TSK: Psa 69:30

I will : Psa 28:7, Psa 40:1-3, Psa 118:21, Psa 118:28, Psa 118:29

magnify : Psa 34:3

TSK: Psa 69:31

also shall : Psa 50:13, Psa 50:14, Psa 50:23; Hos 14:2; Eph 5:19, Eph 5:20; Heb 13:15; 1Pe 2:5

TSK: Psa 69:32

The humble : or, The meek, Psa 25:9, Psa 34:2; Isa 61:1-3; Joh 16:22, Joh 20:20

your heart : Psa 22:26, Psa 22:29; Isa 55:6, Isa 55:7

TSK: Psa 69:33

the Lord : Psa 10:17, Psa 34:6, Psa 72:12-14, Psa 102:17, Psa 102:20; Isa 66:2; Luk 4:18

his prisoners : Psa 107:10, Psa 146:7; Zec 9:11, Zec 9:12; Act 5:18, Act 5:19, Act 12:4-11; Eph 3:1; Rev 2:10

TSK: Psa 69:34

Let : Psa 96:11, Psa 98:7, Psa 98:8, Psa 148:1-14, Psa 150:6; Isa 44:22, Isa 44:23, Isa 49:13, Isa 55:12; Rev 7:11-13

moveth : Heb. creepeth, Gen 1:20 *marg.

TSK: Psa 69:35

God : Psa 51:18, Psa 102:13, Psa 102:16, Psa 147:12, Psa 147:13; Isa 14:32, Isa 44:26, Isa 46:13; Rev 14:1

build : Psa 48:11-13; Eze 36:35, Eze 36:36; Jer 33:10, Jer 33:11

TSK: Psa 69:36

The seed : Psa 90:16, Psa 90:17, Psa 102:28; Isa 44:3, Isa 44:4, Isa 61:9; Act 2:39

they : Psa 91:14; Joh 14:23; Rom 8:28; Jam 1:12, Jam 2:5; Rev 21:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 69:21

They gave me also - My enemies; all persons around me. No one would show me even so much kindness as to give me food when I was hungry, or drink when I was thirsty. They utterly forsook me; they left me to die unpitied. Nay, they did more than this. When I was perishing with hunger, they not only refused to give me wholesome food, but they mocked my sufferings by giving me a bitter and poisonous herb for food, and vinegar for my drink.

Gall for my meat - For my food. Or, they gave me this "instead"of wholesome food. The word here rendered "gall"- ראשׁ rô'sh - is the same "in form"which is commonly rendered "head,"and occurs in this sense very often in the Scriptures. It is also used to denote a "poisonous plant,"perhaps from the idea that the plant referred to was distinguished for, or remarkable for its "head"- as the poppy; and "then"the name may have been given also to some other similar plants. The word then comes to denote poison; venom; anything poisonous; and then, anything very bad-tasted; "bitter."It is rendered "gall,"as here, in Deu 29:18; Jer 8:14; Jer 9:15; Jer 23:15; Lam 3:5, Lam 3:19; Amo 6:12; "venom"in Deu 32:33; "poison,"in Job 20:16; and "hemlock,"in Hos 10:4. In Deu 29:18, it is rendered, in the margin, "rosh,"or "a poisonful herb."It does not occur elsewhere with any such signification. It may not be possible to determine precisely what is denoted here by the word, but it undoubtedly refers to some poisonous, bitter, deadly, stupefying substance given to a sufferer, "instead"of that which would be wholesome food, or suited to sustain life.

And in my thirst they gave me vinegar to drink - Instead of giving me pure water, they gave me sour wine - vinegar - that which would not slake my thirst, or which would not answer the purpose of drink. The form of trial here referred to is that where one is dying of thirst, and where, instead of giving water to assuage the thirst, one should give, in mockery, that which could not be drunk, or which would answer none of the purposes required. The word translated "vinegar"- חמץ chômets - is rendered in the ancient versions "sour grapes,"but the proper signification here seems to be vinegar - the usual meaning of the word. What is here stated to have been done to David was also done to the dying Saviour, though without any intimation that the passage here had an original reference to him - or that what was done to him was intended to be a fulfillment of what is here said. See Mat 27:34, Mat 27:48; Mar 15:23; Joh 19:29. In the case of the Saviour, they first gave him vinegar mingled with myrrh - a usual custom in reference to those who were crucified - for the purpose of deadening the pain, or stupefying the sufferer. Mat 27:34. At a subsequent part of the crucifixion they gave him vinegar, extended to him in a sponge affixed to a reed. Mat 27:48; Joh 19:29. This was for a different purpose. It was to allay his thirst, and it seems (as the former may have been) to have been an act of kindness or compassion on the part of those who were appointed to crucify him. The former he refused to take, because he came to suffer; the latter he just tasted as he died. Joh 19:30. The "coincidence"in the cases of David and the Saviour was remarkable; but in the case of the Saviour no further use is made of what occurred to David than to employ the "language"which he employed to describe his own sufferings. The one was not, in any proper sense, a "type"of the other; nor does the language in the psalm refer to the Saviour.

Barnes: Psa 69:22-23

Let their table become a snare before them - These verses are quoted by Paul Rom 11:9-10 as descriptive of the character of persons in his time, or as "language"which would express what he desired to say. See the passage explained at length in the notes at Rom 11:9-10. The whole passage is a prayer that they might receive a proper recompense for what they had done. The word "table"here means the table at which they were accustomed to eat. As they refused food to a hungry man, the prayer is, that they might find the recompense for their conduct "in that very line;"or that, as they refused food to the hungry, they might find "their"food a "snare"to them. That is, Let it be the means of punishing them for their not giving wholesome food to the hungry, or for their offering poisonous herbs to a starving man. The word "snare"here means unexpected danger; danger sprung suddenly upon them - as a snare is upon a wild beast.

And that which should have been for their welfare, let it become a trap - Much of this is supplied by the translators. The literal rendering would be, "And to those at peace (or secure) a trap."The word here rendered "welfare"is the plural form of the word meaning "peace,"and may denote those who feel that they are at peace; that they are secure; that they are in no danger. The ancient versions give it the sense of "requitals,"that is, a recompence for their transgressions; but the other signification best accords with the connection. The word "trap"is usually applied to the devices for capturing wild beasts, and the meaning is, "Let the recompence come suddenly upon them, while they think themselves at peace, or when they are surrounded by all the comforts and luxuries of life."This prayer is such as occurs frequently in the Psalms. It cannot be "proved"that it was uttered in a malignant spirit, or that anything more is intended by it than that the psalmist desired that justice might be done to all people - an object which all magistrates, and all good citizens, should pray for.

Psa 69:23

Let their eyes be darkened ... - See the notes at Rom 11:10.

And make their loins continually to shake - As under a heavy burden. The apostle Rom 11:10 varies the language, but retains the idea: "and bow down their back alway."

Barnes: Psa 69:24

Pour out thine indignation upon them - That is, Punish them for their sins; or, do justice to them.

And let thy wrathful anger - literally, "the burning of thy wrath;"glow of anger; burning wrath. See Num 25:4; Num 32:14, 1Sa 28:18. This is undoubtedly a petition that God would visit them with the severity of his indignation; or, it expresses the belief of the psalmist that they "deserved"such tokens of his displeasure.

Take hold of them - Seize upon them; overtake them when they expect to escape.

Barnes: Psa 69:25

Let their habitation be desolate - Margin, "their palace."The Hebrew word means properly a wall; then, a fortress or castle; and then it means also a nomadic encampment, a rustic village, a farm-hamlet. The word conveys the idea of an "enclosure,"with special reference to an encampment, or a collection of tents. The Septuagint renders it here ἔπαυλις epaulis , meaning a place to pass the night in, especially for flocks and herds. The Hebrew word - טירה ṭı̂yrâh - is rendered "castles"in Gen 25:16; Num 31:10; 1Ch 6:54; "palaces"in Son 8:9; Eze 25:4; "rows"in Eze 46:23; and "habitation"in this place. It does not occur elsewhere. Here it means their "home,"- their place of abode, - but with no particular reference to the "kind"of home, whether a palace, a castle, or an encampment. The idea is, that the place which they had occupied, or where they had dwelt, would be made vacant. They would be removed, and the place would be solitary and forsaken. It is equivalent to a prayer that they might be destroyed.

And let none dwell in their tents - Margin, as in Hebrew, "let there not be a dweller."That is, Let their tents where they had dwelt be wholly forsaken. This passage is quoted in Act 1:20, as applicable to Judas. See the notes at that passage.

Barnes: Psa 69:26

For they persecute him whom thou hast smitten - That is, instead of pitying one who is afflicted of God, or showing compassion for him, they "add"to his sorrows by their own persecutions. The psalmist was suffering as under the hand of God. He needed sympathy from others in his trials. Instead of that, however, he found only reproaches, opposition, persecution, calumny. There was an entire want of sympathy and kindness. There was a disposition to take advantage of the fact that he was suffering at the hand of God, to increase his sorrows in all ways in which they could do it.

And they talk to the grief of those - What they say adds to their sorrow. They speak of the character of those who are afflicted; they allege that the affliction is the punishment of some crime which they have committed; they take advantage of any expressions of impatience which they may let fall in their affliction to charge them with being of a rebellious spirit, or regard it as proof that they are destitute of all true piety. See the notes at Psa 41:5-8. It was this which added so much to the affliction of Job. His professed friends, instead of sympathizing with him, endeavored to prove that the fact that he suffered so much at the hand of God demonstrated that he was a hypocrite; and the expressions of impatience which he uttered in his trial, instead of leading them to sympathize with him, only tended to confirm them in this belief.

Whom thou hast wounded - literally, as in the margin, "thy wounded."That is, of those whom "thou"hast afflicted. The reference is to the psalmist himself as afflicted by God, while, at the same time, he makes the remark general by saying that this was their character; this was what they were accustomed to do.

Barnes: Psa 69:27

Add iniquity unto their iniquity - Margin, "punishment of iniquity."The literal rendering is, "Give iniquity upon their iniquity."Luther understands this as a prayer that "sin may be made a punishment for sin;"that is, that they may, as a punishment for their former sins, be left to commit still more aggravated crimes, and thus draw on themselves severer punishment. So Rosenmuller renders it, "Suffer them to accumulate sins by rushing from one sin to another, until their crimes are matured, and their destined punishment comes upon them."An idea similar to this occurs in Rom 1:28, where God is represented as having "given the pagan over to a reprobate mind, to do those things which are not convenient" fit, or proper - " because they did not like to retain him in their knowledge."Perhaps this is the most natural interpretation here, though another has been suggested which the original will bear. According to that, there is an allusion here to the double sense of the equivocal term rendered "iniquity"- עון ‛âvôn - which properly denotes sin as such, or in itself considered, but which sometimes seems to denote sin in its consequences or effects. This latter is the interpretation adopted by Prof. Alexander. Thus understood, it is a prayer that God would add, or give, to their sin that which sin deserved; or, in other words, that he would punish it "as"it deserved.

And let them not come into thy righteousness - Let them not be treated "as"righteous; as those who are regarded by "thee"as righteous. Let them be treated as they deserve. This is the same as praying that a murderer may not be treated as an innocent man; a burglar, as if he were a man of peace; or a dishonest man, as if he were honest. Let people be regarded and treated as they "are in fact;"or, as they deserve to be treated. It seems difficult to see why this prayer may not be offered with propriety, and with a benevolent heart - for to bring this about is what all officers of justice are endeavoring to accomplish.

Barnes: Psa 69:28

Let them be blotted out of the book of the living - That is, Let them cease to live; let them not be numbered among living people; let them be cut off. This language is taken from the custom of registering the names of persons in a list, roll, or catalogue, Exo 32:32. See the notes at Phi 4:3. Compare Rev 3:5. The language has no reference to the future world; it is "not"a prayer that they should not be saved.

And not be written with the righteous - Let them not be registered or numbered with the righteous. As they "are"wicked, so let them be numbered; so regarded. Let them be reckoned and treated as they are. They deserve to be punished; so let them be. All that this "necessarily"means is, that they should not be treated as righteous, when they were in fact "not"righteous. It cannot be shown that the author of the psalm would not have desired that they should "become"righteous, and that they should "then"be regarded and treated as such. All that the language here implies is, a desire that they should be regarded and treated as they were; that is, as they deserved. The language is evidently derived from the idea so common in the Old Testament that length of days would be the reward of a righteous life (see Job 5:26; Pro 3:2; Pro 9:11; Pro 10:27), and that the wicked would be cut off in the midst of their days. See the notes at Psa 55:23.

Barnes: Psa 69:29

But I am poor and sorrowful - I am afflicted and suffering. The word here rendered "poor"often means "afflicted."

Let thy salvation, O God, set me up on high - Let thy help raise me up from my low condition, and exalt me to a place of safety.

Barnes: Psa 69:30

I will praise the name of God with a song - As the result of my deliverance, I will "compose"a song or a psalm especially adapted to the occasion, and suited to express and perpetuate my feelings. It was in such circumstances that a large part of the psalms were composed; and since others besides the psalmist are often in such circumstances, the Book of Psalms becomes permanently useful in the church. It is not always necessary now to "compose"a song or hymn to express our feelings in the circumstances in which we are placed in life - for we may commonly find such sacred songs ready at our hand; yet no one can doubt the propriety of adding to the number of such by those who can do it, or of increasing the compositions for praise in the church in view of the ever-varied experience of the children of God.

And will magnify him - Will exalt his name; will endeavor to make it "seem"greater; or, will spread it further abroad.

With thanksgiving - I will use expressions of thanks to make his name more widely known.

Barnes: Psa 69:31

This also shall please the Lord - This will be more acceptable to the Lord.

Better than an ox or bullock that hath horns and hoofs - Better than a burnt sacrifice - horns, and hoofs, and all. The original here is, "horning and hoofing;"that is, an ox whose horns were fully grown, and whose hoofs were compact and solid; a perfect animal in its kind, offered whole on the altar. The psalmist does not say that such an offering would "not"be acceptable to the Lord, but that the offering of the heart - the sacrifice of praise - would be "more"acceptable than any such offering in itself considered. This sentiment accords with the common language of the Old Testament. See the notes at Psa 40:6-8. Compare Psa 51:16-17; 1Sa 15:22.

Barnes: Psa 69:32

The humble shall see this, and be glad - Margin, "The meek."That is, Others who are thus afflicted - the poor, the needy, the oppressed, the sad - shall be made acquainted with what has been done in my behalf, and shall take courage, or be strengthened. They will learn to trust that God will also interpose in "their"troubles, and bring them out of "their"distresses.

And your heart shall live that seek God - Shall be revived; shall be encouraged, strengthened, animated.

Barnes: Psa 69:33

For the Lord heareth the poor - The needy; the humble; the unprotected. The reference is to those who are in circumstances of want and distress. The truth stated here is in accordance with all that is said in the Scriptures. Compare the notes at Psa 34:6. See also Job 5:15; Psa 10:14; Psa 12:5; Psa 35:10; Psa 68:10.

And despiseth not his prisoners - He does not overlook them; he does not treat them as if they were worthy of no attention or regard. The word "prisoners"here may refer to those who are, as it were, bound by affliction under his own providential dealings; or to those who are oppressed, or are held as captives, or are thrown into prison, on his account. The particular reference here seems to be to David, and to those associated with him, who were straitened or deprived of their freedom in the cause of God.

Barnes: Psa 69:34

Let the heaven and earth praise him - All things; all above and all below.

The seas - The waters - the oceans. This is in accordance with what often occurs in the Scriptures, when all things, animate and inanimate, are called on to praise God. Compare Psa 148:1-14.

And everything that moveth therein - Margin, as in Hebrew, "creepeth."Compare the notes at Psa 8:8. See also the notes at Isa 55:12.

Barnes: Psa 69:35

For God will save Zion - See the notes at Psa 51:18. That is, he will save his people; he will protect and defend them. This expresses the confident assurance of the psalmist that, whatever might be the existing troubles, God would not forsake his people, but would interpose in their behalf.

And will build the cities of Judah - Though they may now lie waste, or be desolate. See the notes at Psa 51:18. The general idea here is, that God would be favorable to his land; that he would give success and prosperity to his people; that he would manifest his mercy to them. There is no necessity from the language used here to suppose, as DeWette and Rosenmuller do, that there is an allusion to the time of the exile, and to the restoration of the Jews from Babylon, and that consequently either the whole psalm must have been composed at that time - or (as Rosenmuller supposes) that the last verses of the psalm were added by a later hand, and that thus the whole psalm was adapted to the time of the exile. From Psa 69:9 it would seem that, when the psalm was composed, the place of public worship was still standing, and the language here, as in Psa 51:18, is so general that it might have been employed at any time.

That they may dwell there ... - That his people may dwell there according to the ancient promise. The idea is, that he would be the protector of his people, and that all his promises to them would be fulfilled.

Barnes: Psa 69:36

The seed also of his servants - The children or the descendants of his people.

Shall inherit it - Shall continue to dwell in it.

And they that love his name - They that love him; they that are his true friends.

Shall dwell therein - They shall be safe there; they shall find there a home. This indicates the confident belief of the author of the psalm that the favor of God would be shown to the land. Whatever might be the present troubles, his faith was unwavering - his confidence unshaken - in regard to the faithfulness of God. Palestine - the promised land - would still be the inheritance of those who loved God, and the interests of those who dwelt there would be secure. As applied to the church of God now, the idea is, that it is safe; that it will always be under the divine protection; and that it will be the loved and the secure abode of all that "love the name"of their God and Saviour.

Poole: Psa 69:21

Gall or poison , or bitter herbs , Hos 10:4 . See Deu 29:18 Jer 9:15 Lam 3:19 . Instead of giving me that pity and comfort which my condition required, they barbarously added to my afflictions. These things were metaphorically fulfilled in David, but properly and literally h Christ, the description of whose sufferings was principally intended here by the Holy Ghost, who therefore directed David’ s pen to these words, and possibly informed him that this should be accomplished in Christ; which may not seem improbable to him that considers the following imprecations, which are so many and so severe, that they may seem to exceed the bounds of justice and charity, if they be applied to David’ s enemies, as a recompence for their injuries done to him; whereas they most deservedly and fitly belong to the enemies and murderers of Christ.

Poole: Psa 69:22

These and the following words, which are expressed in the form of imprecations, are thought by divers to be and that the imperatives are put for the as sometimes they are. And accordingly they translate the words thus, Their table shall become a snare , But if they be imprecations, here was sufficient cause for them. And besides, it is apparent that they were not the dictates of human passion, but of Divine inspiration, from a just zeal for God’ s glory, as hath been before.

Their table i.e. their food, and all their for necessity or delight, either for body or soul; curses here following are spiritual and eternal as temporal. And so this may comprehend their sacrifices and other legal ordinances, and the word of God; all to the Jews through their own default a great occasion of stumbling at Christ. And this punishment in their table exactly answers to their sin in giving Christ gall for his meat, Psa 69:21 . Become a snare before them , Heb. before them (i.e. their table or meat, which is set

before them which is the usual expression in this case, as Gen 18:8 2Ki 6:22 ) become a snare , i.e. the occasion or instrument of their destruction. It is a metaphor taken from birds or fishes, that are commonly ensnared and taken with their baits.

And that which should have been for their welfare, let it become a trap Heb. and as for their great peace , (which the plural number seems to import, all that tranquillity and prosperity which they do or may enjoy,) let it be a trap ; or, and their peace offerings (which sacrifices may be here mentioned, because the offerers did partake of them, and feast upon them; and so this agrees with the table expressed in the former clause) a trap . And so they were to the unbelieving Jews, whose false conceit of the everlastingness of the Mosaical dispensation was one cause of their rejection of Christ. Or thus, and for recompences , (i.e. an abundant compensation of all their injuries,) and for a trap . For thus it is rendered by divers, both ancient and modern, interpreters, and, which is more considerable, by the apostle, Rom 11:9 .

Poole: Psa 69:23

Their eyes not the eyes of their bodies, (for so this was not accomplished in David’ s nor in Christ’ s enemies,) but of their minds, that they may not discern God’ s truth, nor their own duty, nor the way of peace and salvation. Punish them in their own kind; as they shut their eyes and would not see, so do thou judicially blind them. This was threatened and inflicted upon the Jews, Isa 6:10 Joh 12:39,40 .

Their loins: this also belongs to the loins of their minds or souls; of which we read Luk 12:35 1Pe 1:13 . The loins of the body are the seat of strength, and the great instrument of bodily motions and actions; which being applied to the mind, the sense may be, either,

1. Take away their courage and alacrity, and give them up to pusillanimity, and terror, and despair; or rather,

2. Take away their strength and ability for spiritual actions. In the former branch, he wisheth that they may not be able to see or choose their way; and here, that they may not be able to walk in it, nor to execute the good counsels which others may give them. As, on the other side, when God gives men strength, they are able not only to walk, but to run in the ways of God, Psa 119:32 Son 1:4 Isa 40:31 .

Poole: Psa 69:24

In such other ways and judgments as thou shalt think fit.

Poole: Psa 69:25

Their habitation Heb. their palace , as this word signifies, Gen 25:16 Num 31:10 Son 8:9 . Either,

1. Their temple, in which they place their glory and safety. Or rather,

2. and more generally, Their strongest and most magnificent buildings and houses, in which they dwelt, as it follows in the next clause, which explains this.

None either,

1. None of their posterity. Destroy them both root and branch. Or,

2. None at all. Let the places be accounted execrable and dreadful.

Poole: Psa 69:26

Smitten which is an act of barbarous cruelty and inhuman malice. They talk; reproaching them with and insulting and triumphing in their calamities.

Poole: Psa 69:27

Add iniquity to their iniquity give them up to their own vain minds and vile lusts, and to a reprobate sense, and take off all the restraints of thy grace and providence, and expose them to the temptations of the world and of the devil, that so they may grow worse and worse, and at last may fill up the measure of their sins; as is said, Mat 12:32 : compare Rom 1:28,29 . Or, Add punishment to their punishment ; as this word is oft taken. Send one judgment upon them after another, without ceasing. Let them not

come into thy righteousness let them never partake of thy righteousness, i.e. either,

1. Of thy faithfulness, in making good thy promises to them. Or,

2. Of thy mercy and goodness. Or rather,

3. Of thy righteousness, properly so called, of that everlasting righteousness which the Messiah shall bring into the world, Dan 9:24 , which is called the righteousness of God , Rom 1:17 Phi 3:9 , &c., which is said to be witnessed by the law and the prophets , Rom 3:21 , by and for which God doth justify or pardon sinners, and accept them in Christ as righteous persons. For this was the righteousness which the Jews rejected to their own ruin, Rom 10:3 , according to this prediction. Thus as the first branch of the verse maketh or supposeth them guilty of many sins, so this excludes them from the only remedy, the remission of their sins. And that justifying rather than sanctifying righteousness is here meant seems most probable from the phrase, which seems to be a judicial phrase, as we read of coming or entering into judgment , Job 22:4 34:23 , and into condemnation , Joh 5:24 , opposite unto which is this phrase, of coming into justification ; or, which is all one, into thy righteousness .

Poole: Psa 69:28

Of the living or, of life : either,

1. Of this life. Out of the number of living men; which anciently used to be written in catalogues, out of which the names of those who died were blotted. Or rather,

2. Of eternal life, as both Jewish and Christian interpreters commonly understand it; which agrees best,

1. To the use of this phrase in Scripture; for in this sense men are said to be written in the book , Dan 12:1 , or in God’ s book , Exo 32:32 , or in the book of life , Phi 4:3 Rev 3:5 13:8 17:8 20:12 21:27 .

2. To the last clause of the verse, which explains it of that book, wherein none but

the righteous are written; whereas this life, and that attended with health and prosperity, is promiscuously given to and taken from good and bad men.

3. To the quality of the persons of whom this is said; which are the malicious enemies of God, and of his people, and the murderers of the Lord of glory, who shall be punished with eternal death. In this book men may be said to be written, either,

1. In reality, by God’ s election or predestination. Or,

2. In appearance, when a man is called by God to the profession and practice of the true religion, and into covenant with himself, and professeth to comply with it; and so is written in the writing of the house of Israel , which is said of all that are in the assembly of God’ s people, Eze 13:9 , and so seems to others, and it may be to himself, to be really written in the book of life. And when a man renounceth this profession and religion, he may be said to be

blotted out of that book, because his apostacy makes it evident that he was not written in it, as he seemed to be. For this is a known and approved rule for the understanding of many texts of Scripture, that things are oft said to be done when they only seem to be done, and are not really done; as he is said to find his life , .Mat 10:39 , who falsely imagined that he did find it, when in truth he lost it; and to have , Mat 13:12 , who only seemed to have , as it is explained in the parallel place, Luk 8:18 ; and to live , Rom 7:9 , when he vainly conceited himself to be alive. And in like manner men may be said to be written in or blotted out of this book, when they seem to be so by the course of their lives and actions. But that this blotting out is not meant properly and positively, is clear from the last branch of this verse; which, after the manner of these books, expounds the former, wherein this doubtful phrase is explained by one which is evident and unquestionable, even by his not being written in it; for it is impossible that a man’ s name should be properly blotted out of that book in which it was never written. The sense of the verse seems to be this, Let their wickedness be so notorious, and the tokens of God’ s wrath upon them so manifest, that all men may discern that they are blotted out; that is, that they never were written in the book of life, in which the righteous are written.

With the righteous i.e. in the book of life, in which all righteous or holy persons, and only they, are written; whereby it may appear that whatsoever show or profession they once made, yet they neither are nor were truly righteous persons.

Poole: Psa 69:29

Out of the reach of mine enemies; or, lift me out of the deep waters, and the mire, in which I was sinking, Psa 69:14 .

Poole: Psa 69:31

This sincere and hearty sacrifice of praise is and shall be more grateful to God than the most glorious legal sacrifices, for so such moral services ever were, 1Sa 15:22 Hos 6:6 , and such sacrifices shall be accepted when those legal ones shall be abolished.

That hath horns and hoofs: this is added as a description and commendation of the sacrifice, or bullock, which he supposeth to be of the best sort, both tender and mature, as it is when the horns bud forth, and the hoofs grow hard.

Poole: Psa 69:32

Be glad those pious persons who are grieved for my calamities shall have occasion to rejoice, and they will heartily rejoice in my deliverance and exaltation.

Shall live or be revived , to wit, with joy, which were dejected, and in a manner dead with sorrow. Compare Gen 45:27 Psa 22:26 109:21 .

Poole: Psa 69:33

Those who are in prison, or any straits and afflictions for his sake; which is my case, Psa 69:7 .

Poole: Psa 69:34

The heaven and earth either,

1. Angels and men. Or rather,

2. The heaven and earth themselves, as in the next branch,

the seas, and every thing that moveth therein: all which by a usual figure he invites to praise God, as he doth elsewhere, because they all give men occasion to praise God.

Poole: Psa 69:35

Zion the city of Zion or Jerusalem; and his church and people, which are frequently expressed under that title.

They the humble and poor , Psa 69:32,33 , or his servants , as is explained in the following verse.

Dwell there in the literal Canaan for a long time, and in the heavenly Canaan for ever.

Poole: Psa 69:36

Their posterity shall flourish after them, and partake of the same happiness with them.

Gill: Psa 69:21

They gave me also gall for my meat,.... Either some bitter herb mentioned with wormwood and hemlock, Deu 29:18; or the gall of some animal The Targum renders it,

"the gall of the heads of serpents:''

the poison of some serpents is in their heads, and the word that is here used signifies the head; see Deu 32:33. This was literally fulfilled in Christ, Mat 27:34; and showed that he bore the curse of the law; that being given to him for food, which was not fit to be eaten; thereby intimating, that he deserved not to have the common food and necessaries of life; which is the case of those in whose place and stead he suffered: and this may be a rebuke to such who, through fulness and affluence, are apt to slight and contemn some of the good creatures of God, which ought to be received with thanksgiving; let them remember the gall that was given Christ for meat. And this may serve to reconcile poor Christians to that mean fare and low way of living they are obliged to; though they, have but a dinner of herbs, or bread and water, it is better fare than their Lord's; it is not gall;

and in my thirst they gave me vinegar to drink; Christ, when on the cross, was athirst, which was occasioned by a fever that usually attended persons in his circumstances; see Psa 22:15; and, that this Scripture might be fulfilled, he signified it, saying, "I thirst"; upon which vinegar was given to him, as all the evangelists relate; Mat 27:48. This shows the truth of Christ's human nature; that it was a true and real body that he assumed, which was subject to hunger and thirst, and was supported by food and drink, as our bodies are; also the truth of divine revelation; since such a minute circumstance as this, predicted so many hundred years ago, should, after so long a time, be exactly fulfilled; and likewise the truth of the Messiahship of Jesus, in whom this, and every thing else said Messiah, in the Law, the Prophets, and the book of Psalms, were fully accomplished; and therefore it may be strongly concluded that this is he of whom they spoke. Moreover, this expresses the inhumanity of the enemies of Christ, to use him in this manner, when he was suffering and dying; see Pro 31:6.

Gill: Psa 69:22

Let their table become a snare before them,.... This and the following imprecations were not the effects of a spirit of private revenge; of which there was no appearance in Christ, but all the reverse who prayed for his enemies, while they were using him as above related: but they are prophecies of what should be, being delivered out under the inspiration of the Spirit of God, Act 1:16. Wherefore some versions render the words, "their table shall become a snare" ^h; and therefore are not to be drawn into an example by us, to favour and encourage a revengeful spirit: and they are very just and righteous, according to "lex talionis", the law of retaliation; since, inasmuch as they gave Christ gall for his meat, and vinegar for his drink, it was but right that the same measure should be meted out to them again; and their table mercies and blessings be cursed; that they should have them not in love, but in bitter wrath. Or that they should be left to be overcharged with them, and surfeit upon them; and so the day of their destruction come upon them as a snare: or that they should want the common necessaries of life, and be tempted to eat what was not lawful; and even their own children, as some did; see Mal 2:2, Lam 4:10. The Targum gives the sense of the words thus;

"let their table, which they prepared before me, that I might eat before them, be for a snare;''

meaning a table spread with vinegar and gall. Of the figurative sense of these words; see Gill on Rom 11:9; where apostle cites this passage, and applies it to the enemies of Christ;

and that which should have been for their welfare, let it become a trap; the word translated, "for their welfare", comes from שלמ, which signifies both "to be at peace", and "to recompense"; and so is differently interpreted. Some think the "shelamim", or peace offerings, are meant; see Exo 24:5; and so the Targum,

"let their sacrifices be for a trap, or stumbling block;''

as they were, they trusting in them for the atonement of sin: and so neglected the atoning sacrifice of Christ, and his righteousness; which was the stumbling block at which they stumbled, and the trap into which they fell, and was their ruin. And it is observable, that while they were eating the sacrifice of the passover, they were surrounded by the Roman army, and taken as birds in a net, and as beasts in a trap. Others render the words, "to them that are at peace" ⁱ, let their table be "for a trap"; while they are living in security, and crying, Peace, peace, let sudden, destruction come upon them; as it did. But the apostle has taught us how to render the word "for a recompence", Rom 11:9; as the word, differently pointed, is in Isa 34:8. The true rendering and meaning of the whole seem to be this, "let their table become a snare before them"; and let their table be "for recompences" unto them, or in just retaliation; let the same food, or the like unto it, be set upon their tables, they gave to Christ, and let their table "become a trap"; for all relate to their table.

Gill: Psa 69:23

Let their eyes be darkened, that they see not,.... Not literally, the eyes of their bodies; but figuratively, the eyes of their understanding; which were so darkened, and they given up to such judicial blindness, that they could not discern the signs of the times that the Messiah must be come, Daniel's weeks being up; could not see any glory, excellency, and comeliness in Christ; could not see the evidence of the Messiahship of Jesus in the miracles he wrought; nor in the prophecies of the Old Testament fulfilled in him: that book was a sealed book unto them; the Gospel, and the doctrines of it, were hid from them, even from the wise and prudent among them; yea, also those things which belonged to their temporal peace; they were so blinded and infatuated, they could not see what was for their outward good and happiness: and, in proof of this their blindness, the words are cited by the apostle in Rom 11:7; see Mat 16:3;

and make their loins continually to shake; weaken their loins, in which a man's strength lies, that they may not be able to rise up against their enemies; and that they might not be able to flee and escape from them; see Deu 33:11; or fill them with horror, dread, and trembling, as they will be when Christ shall come in the clouds of heaven; and they shall see him whom they have pierced, Rev 1:7. The apostle renders the words "bow down their back alway"; See Gill on Rom 11:10.

Gill: Psa 69:24

Pour out thine indignation upon them,.... Not a few drops of it only, but a flood of it, sweeping away and bearing down all before it; which was done when wrath came upon them to the uttermost, in the destruction of their city, temple, and nation, 1Th 2:16;

let thy wrathful anger take hold of them; follow after them, overtake them, seize upon them, and hold them fast, that they may not escape. It denotes the severity of God towards them; the fierceness and fury of his wrath upon them; and that their destruction would be inevitable, and an entire and utter one.

Gill: Psa 69:25

Let their habitation be desolate,.... Which is applied to Judas, Act 1:20; but not to the exclusion of others; for it must be understood of the habitations of others; even of their princes and nobles, their chief magistrates, high priest and other priests, scribes, and doctors of the law: for the word may be rendered, "their palace" or "castle" ^k, as it is by some; and so may denote the houses of their principal men, the members of their sanhedrim; their houses great and fair, of which there were many in Jerusalem when it was destroyed; see Isa 5:9; as well as the habitations of the meaner sort of people, which all became desolate at that time; and particularly their house, the temple, which was like a palace or castle, built upon a mountain. This was left desolate, as our Lord foretold it would, Mat 23:38;

and let none dwell in their tents; the city of Jerusalem was wholly destroyed and not a house left standing in it, nor an inhabitant of it; it was laid even with the ground, ploughed up, and not one stone left upon another, Luk 19:44.

Gill: Psa 69:26

For they persecute him whom thou hast smitten,.... Meaning the Messiah, who was not only smitten and scourged by men, but was stricken and smitten of God; according to his determinate counsel and foreknowledge, and agreeably to his will and plea sure; with the rod of his justice for the satisfaction of it; for the sins of his people, whose surety he was. Him the Jews followed with reproaches and calumnies; pursued after his life, and persecuted him unto death; and which was the cause of their ruin and destruction; see 1Th 2:15;

and they talk to the grief of those whom thou hast wounded; or, "of thy wounded ones" ^l; not wounded by him, but wounded for his sake, on his account, and for their profession of faith in his son Jesus Christ. These, as they were led to the slaughter, had trial of cruel mockings, which aggravated their sufferings, and were very grieving to them; especially such talk as reflected upon their dear Redeemer, for whose sake they were put to death.

Gill: Psa 69:27

Add iniquity to their iniquity,.... Let them alone in sin; suffer them to go on in it; lay no restraints upon them; put no stop in providence in their way; let them proceed from one evil to another, till they fall into ruin: to their natural and acquired hardness of heart, give them up to a judicial hardness; that they may do things that are not convenient, and be damned. Suffer them not to stop at the crucifixion of the Messiah; let them go on to persecute his apostles and followers; to show the utmost spite and malice against the Christian religion; to embrace false Christs, and blaspheme the true one; to believe the greatest lies and absurdities, and commit the foulest of actions; as seditions, rapines, murders, &c. as they did while Jerusalem was besieged; that they may fill up the measure of their sins, and wrath may come upon them to the uttermost, 1Th 2:15. The word עון, rendered "iniquity", sometimes signifies "punishment", as in Gen 4:13; and, according to this sense of it, the words may be differently rendered, and admit a different meaning; either, "give punishment for their iniquity" ^m; so Kimchi; that is, punish them according to their deserts, as their sins and iniquities require: or, "add punishment to their punishment" ⁿ; to their present temporal punishment before imprecated, relating to their table mercies, their persons, and their habitations, add future and everlasting punishment; let them be punished with everlasting destruction, soul and body, in hell;

and let them not come into thy righteousness; meaning, not his strict justice or righteous judgment; into that they would certainly come; nor was it the will of the Messiah they should escape it: but either the goodness, grace, and mercy of God, which is sometimes desired by righteousness, as in Psa 31:1; and the sense is, let them have no share in pardoning grace now, nor obtain mercy in the last day; but be condemned when they are judged, Psa 109:7. Or rather, the righteousness of Christ, which is called the righteousness of God, that is, the Father; because he approves and accepts of it, and imputes it to his people without works: and seeing the Jews sought for justification by their own works, and went about to establish their own righteousness, and submitted not to Christ's, but despised and rejected it; it was but just that they should be excluded from all benefit and advantage by it, as is here imprecated. The Targum is,

"and let them not be worthy to come into the congregation of shy righteous ones;''

neither here, nor at the last judgment; see Psa 1:5.

Gill: Psa 69:28

Let them be blotted out of the book of life,.... Which some understand of this animal life, or of the catalogue of living saints; of their being not written among the living in Jerusalem, or in the writing of the house of Israel, Isa 4:3. The Targum is,

"let them he blotted out of the book of the memory of the living.''

Let their names rot and perish, being buried in everlasting oblivion. Aben Ezra interprets this book of the heavens; where, he says, all things that should come to pass were written, at the time they were created; see Luk 10:20. But this is the book of divine predestination or election, often in the New Testament called the book of life; in which the names of some persons are written, and others not, Phi 4:3; so called, not with respect to the present life, and the affairs of it, which belong to the book of Providence; but with respect to the life of the world to come, or eternal life, as Kimchi explains it. It is no other than God's ordination or foreappointment of men to eternal life; which being called a book, and names written in it, show that election is personal or particular; the exact knowledge God has of his chosen ones; his great care of them, and value for them; his constant remembrance of them, and the certainty of their salvation; for such whose names are written here in reality can never be blotted out: this would be contrary to the unchangeableness of God, the firmness of his purposes, and the safety of his people. Wherefore the design of this imprecation is, that those persons who had, in their own conceits, and in the apprehensions of others, a name in this book; that it might appear, both to themselves and others, they had none, by the awful ruin and destruction that should be brought upon them;

and not be written with the righteous; neither in the book of life with them; by which it appears, that to be blotted out, and not be written, are the same: nor in a Gospel church state; so they were the branches broken off: nor be among them at the resurrection of the just, and in the judgment day. Kimchi observes, that it is the same thing in different words; to be blotted out is the same as not to be written.

Gill: Psa 69:29

But I am poor and sorrowful,.... The Messiah was poor in a literal sense, as it was foretold he should, Zec 9:9; so he was in his private life; born of poor parents, and brought up in a mean way: and in his public life, having no certain dwelling place, and ministered to by others; and when on the cross, being stripped of his garments; and nothing to eat and drink but gall and vinegar; and nothing to leave to his mother, but commits her to the care of his beloved disciple. Though this phrase in general may denote the low estate of Christ in his humiliation, being in the form of a servant, humbled and obedient to death; and the character of "sorrowful" well agrees with him, who was a man of sorrows all his days; and in the garden his soul was exceeding sorrowful, even unto death; and when on the cross he had sorrow enough; what with the sins of his people on him, the flouts and jeers of his enemies at him; the pains of body he endured, the wrath of God, the hidings of his face, and the curses of his righteous law. After this declaration of his low and distressed state, a petition follows:

let thy salvation, O God, set me up on high: meaning either the salvation of the Lord's people, so called, because concerted and appointed of God, and is what he sent his Son to effect, and he approves of; this being wrought out was the way and, means of the exaltation of Christ; both by his divine Father, who on this account exalted him at his right hand; and by his people, who exalt him in their hearts, and with their tongues, and give him all the glory of their salvation. Or else this means the salvation of Christ out of the hands of all his enemies, whom he conquered on the cross; and particularly death, from which he was saved by his resurrection, and was the first step to his exaltation and glory; after which he ascended on high, and sat down at the right hand of God; where no mere creature, angels or men, were ever admitted; and where angels, principalities, and powers, are subject to him. The whole may be rendered thus; "though I am poor and sorrowful, thy salvation, O God, will set me up on high" ^o; and so is expressive of the Messiah's faith in his resurrection and exaltation, notwithstanding his sorrows and sufferings; on account of which he determines to praise the Lord, as follows.

Gill: Psa 69:30

I will praise the name of God with a song,.... The "name" of God is himself, his perfections and attributes; which are to be "praised" by all his creatures, and especially his saints; and here by the Messiah, who sung the praise of God with his disciples at the supper, a little before his death; and in the great congregation in heaven, upon his ascension thither, having finished the great work of man's redemption. For as it was no lessening of his glory, as Mediator, to pray to God when on earth, it is no diminution of it to praise him in our nature in heaven; see Psa 22:22. This being said to be done with a song agrees with Heb 2:12; and is an instance of praising God this way, and which could not be prayer wise; as well as is a confirmation of the practice of New Testament churches, singing psalms, hymns, and spiritual songs, by the example of our Lord;

and will magnify him with thanksgiving: to "magnify" is to make great; but God cannot be greater than he is. He is great above all gods; he is greater than all. But he is magnified when his greatness is owned and declared, and that is ascribed unto him; and particularly when "thanks" are given to him for favours; for then is he acknowledged by men to be the Father of mercies, the author and giver of them; and that they are unworthy of them, and that all the glory belongs to him. Christ, as man, not only prayed, but gave thanks to his Father when on earth, Mat 11:25; nor is it unsuitable to him, as such now in heaven, to give thanks and praise for being heard and helped in a day of salvation; or at the time when he wrought out the salvation of his people, and glorified all the divine perfections.

Gill: Psa 69:31

This also shall please the Lord,.... That is, this song of praise and thanksgiving. The Targum has it,

"my prayers;''

as if it retorted to Psa 69:29; but what is expressed in Psa 69:30 seems to be the proper antecedent to this, and which is a sacrifice; see Psa 50:14; and more acceptable to God than any of the legal sacrifices, even when they were in force; and much more, now they are abrogated; and especially as offered up by the Messiah himself, all whose offerings are well pleasing to God; particularly the offering up of himself, which was for a sweet smelling savour to him, and in virtue of which all spiritual sacrifices of prayer and praise become acceptable unto God;

better than an ox or bullock that hath horns and hoofs; that is, than the best of legal sacrifices; as an ox or bullock was, whose horns and hoofs were grown; one of three years old, as Jarchi and Kimchi observe: the words may be literally rendered, "than an ox, than a bullock, than horns, than hoofs"; not only better than an ox or a bullock, but than any creature that has horns and hoofs; that is, than the lawful sacrifice of any animal whatever, as Junius renders and explains it.

Gill: Psa 69:32

The humble shall see this, and be glad,.... The resurrection and exaltation of Christ, Psa 69:29; the meek and humble followers of Christ, as his disciples were, saw him risen from the dead, saw him alive, to whom he showed himself forty days after his resurrection; they saw his hands, and feet, and side, and the prints of the nails and spear in them; they saw him go up to heaven, to be set on high at the right hand of God; and humble believers now see him by faith, crowned with glory and honour; and as the disciples were glad, and rejoiced when they saw him again, and when he was parted from them, and went up to heaven, Joh 20:20; so true believers in Christ, who have a spiritual sight of a risen, ascended, and exalted Saviour, are glad, and rejoice in him with joy unspeakable, and full of glory, 1Pe 1:8; they rejoice in the righteousness he has brought in, in the atonement that he has made, and in the salvation he has wrought out, which is so suitable for them; and because they do or will share in all the blessings of his resurrection, ascension, and exaltation; such as regeneration, justification, every supply of grace, and perseverance in it, the resurrection of their bodies, and eternal glorification: and "humble" ones are such as are humbled under a sense of sin, and the exceeding sinfulness of it, in a view of their own righteousness, and its insufficiency to justify them before God: they ascribe all they have and are to the free grace of God; and all boasting is excluded from them, save in Christ; they are such that learn of him, who is meek and lowly; and behave humbly before men, esteem others better than themselves; and are in their own account the chief of sinners, and the least of saints: and as they are, for the most part, "afflicted", and so some render the word ^p here; they are humble under the mighty hand of God, and patiently bear it;

and your heart shall live that seek God; that seek his face and favour, his gracious presence, and communion with him; that seek, by prayer and supplications, blessings from him; that seek him in Christ, where he is to be found; that seek Christ, and righteousness and salvation by him, and that early, earnestly, and diligently; that seek the things of Christ, the honour of his name, and the good of his interest; and who, in a word, are the true and spiritual worshippers of God; these seek him, and he seeks them. The Targum is,

"that seek doctrine from before God;''

and the hearts of those revived, who were as dead men before, as were the two disciples travelling to Emmaus, when they found that Christ was risen, Luk 24:17; just as the spirit of old Jacob revived, when he understood that his son Joseph was alive, Gen 45:27; see Psa 22:26.

Gill: Psa 69:33

For the Lord heareth the poor,.... The prayer of the poor, as the Targum; of the poor disciples of Christ, who were together mourning, weeping, and praying, when their Lord was dead, and laid in the sepulchre, Mar 16:10; this epithet agrees with all the followers of Christ, who for the most part are literally poor, and are all of them so in a spiritual sense; they are poor in spirit, and are sensible of it; they are full of wants, and these daily return upon them; wherefore they constantly apply to the throne of grace for help in time of need; and the Lord regards them, his eye is upon them, his heart is towards them, his thoughts are about them, his ears are open to their cries, and his hand is ready to supply their wants;

and despiseth not his prisoners; the same disciples of Christ; who being assembled together, the doors were shut for fear of the Jews, Joh 20:19; it may be applied to such who are the Lord's prisoners; that is, for his sake, in a literal sense, as the Apostle Paul is called the prisoner of the Lord, Eph 3:1; and there were many, both under the Old and under the New Testament, that suffered imprisonment for their profession of religion; and these the Lord despises not, though men may, but highly esteems and honours; and it may be understood mystically and spiritually of such as are, in their nature state, prisoner of sin and Satan, and the law, and, when called, are prisoners of hope; these the Lord has a regard unto, and opens the prison doors and sets them at and directs them to the strong hold, Isa 49:9.

Gill: Psa 69:34

Let the heaven and earth praise him,.... As those, by a prosopopoeia, are often called upon to do, to express the greatness of the favour enjoyed, and to excite those that are possessed of it to greater joy and thankfulness; see Psa 96:11; or the inhabitants of the heavens and earth may be meant, as the angels of heaven; and so the Targum interprets it; who, as they praised the Lord at the incarnation of Christ, Luk 2:14; so doubtless they did at his ascension, when he was seen and accompanied by them, 1Ti 3:16, Psa 68:17; and also the spirits of just men made perfect in heaven, who were there when Christ was received into it; and the inhabitants of the earth, as the Targum also paraphrases it; of the continent, particularly the Roman empire, when the Gospel was sent thither, which brought the good news of an incarnate, suffering, risen, ascended, and exalted Saviour;

the seas, and everything that moveth therein; the inhabitants of the isles in the seas, such as ours of Great Britain and Ireland, who waited for the doctrine of the Messiah, and to whom he calls to listen to what he says; and which is a sufficient reason for praise and thanksgiving in them; even in as many as have spiritual life and motion, who are quickened, influenced, and moved by the Spirit of God; see Isa 42:4.

Gill: Psa 69:35

For God will save Zion,.... The church of Christ, as it is often called; See Gill on Psa 2:6; this is to be understood not so much of the salvation of the people of God, by Christ, from sin and Satan, and the world, law, hell, and death, as of the preservation and continuance of the Gospel church state, notwithstanding all the opposition and persecution of the Jews and Gentiles; and especially of the deliverance of the Lord's people, in the latter day, from the cruelty, captivity, and bondage of antichrist, by the destruction of him; which will occasion joy and praise, Rev 18:4;

and will build the cities of Judah: erect Gospel churches in the Roman empire, and in the several parts of the world; as were in the first times of the Gospel, and will be in the latter day, when the cities of God shall be yet spread abroad through prosperity, Zec 1:17; of which the saints are citizens, and enjoy in them many privileges and immunities: these may be said to be "built", when they are built upon Christ, and on their most holy faith; when the members of them are edified and multiplied; when purity of faith, discipline, and worship, prevails among them; and though this is usually by the ministers of the Gospel, as instruments, yet the Lord is the chief builder; for, unless he builds, in vain do the builders build, Psa 127:1;

that they may dwell there, and have it in possession; the men of Judah, such as confess the name of Christ, as the word "Judah" signifies; who profess to believe in him with their hearts; these have a name and a place, and an inheritance in the churches, and an abiding one; they shall never go out, but dwell in the house of God for ever; Gospel churches being erected and built up for their sakes, and for such ends and purposes.

Gill: Psa 69:36

The seed also of his servants shall inherit it,.... Not their natural, but spiritual seed, or a succession of converts in the churches; see Psa 45:16; who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God; not of corruptible, but incorruptible seed, by the word of God, which lives and abides for ever, Joh 1:13; these are the proper and rightful inheritors of the Gospel church state, and all its privileges, in all successive generations, quite down to the New Jerusalem church state, wherein will dwell only righteous persons, and whose names are in the Lamb's book of life. Aben Ezra's note upon it is,

"they shall inherit it, they and their children, in the days of David, or in the days of the Messiah;''

and they that love his name shall dwell therein; that love the person, Gospel, truths and ordinances of Christ; see Son 1:3; these shall have an abiding place in Zion, the church of God; in the cities of Judah, particular congregational churches; and in the city of the New Jerusalem, where will be the tabernacle of God among men, and he shall dwell among them, and they with him.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 69:21

¹ tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”

² sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.

NET Notes: Psa 69:22

¹ tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

NET Notes: Psa 69:23

¹ tn Heb “may their eyes be darkened from seeing.”

² tn Heb “make their hips shake continually.”

NET Notes: Psa 69:24

¹ tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

² tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.

NET Notes: Psa 69:25

¹ tn Heb “in their tents may there not be one who dwells.”

sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.

NET Notes: Psa 69:26

¹ tn Or “persecute”; Heb “chase.”

² tn Heb “for you, the one whom you strike, they chase.”

³ tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).

sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.

NET Notes: Psa 69:27

¹ tn Heb “place sin upon their sin.”

² tn Heb “let them not come into your vindication.”

NET Notes: Psa 69:28

¹ tn Heb “let them be wiped out of the scroll of the living.”

sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.

² tn Heb “and with the godly let them not be written.”

sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.

NET Notes: Psa 69:29

¹ tn Heb “your deliverance, O God, may it protect me.”

NET Notes: Psa 69:30

¹ tn Heb “I will praise the name of God with a song.”

² tn Heb “I will magnify him with thanks.”

NET Notes: Psa 69:32

¹ sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).

² tn Heb “may your heart[s] live.” See Ps 22:26.

NET Notes: Psa 69:33

¹ tn Heb “his prisoners he does not despise.”

NET Notes: Psa 69:35

¹ tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

² tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.

NET Notes: Psa 69:36

¹ tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.

² sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.

Geneva Bible: Psa 69:22

Let their ^{( r )} table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.

^{( r )} He desires God to execute his judgments against the reprobate, which cannot by any means be turned, (Rom 11:9).

Geneva Bible: Psa 69:23

Let their eyes be darkened, that they see not; and make their ^{( s )} loins continually to shake.

^{( s )} Take both judgment and power from them, (Act 1:20).

Geneva Bible: Psa 69:25

Let their ^{( t )} habitation be desolate; [and] let none dwell in their tents.

^{( t )} Punish not only them, but their posterity, who will be like them.

Geneva Bible: Psa 69:27

Add ^{( u )} iniquity unto their iniquity: and let them not come into thy righteousness.

^{( u )} By their continuance and increasing in their sins, let it be known that they are of the reprobate.

Geneva Bible: Psa 69:28

Let them be blotted out of the ^{( x )} book of the living, and not be written with the righteous.

^{( x )} They who seemed by their profession to have been written in your book, yet by their fruits prove the contrary, let them be known as reprobates.

Geneva Bible: Psa 69:31

[This] also shall please the LORD better than an ox [or] ^{( y )} bullock that hath horns and hoofs.

^{( y )} There is no sacrifice which God values more than thanksgiving for his benefits.

Geneva Bible: Psa 69:33

For the LORD heareth the poor, and despiseth not his ^{( z )} prisoners.

^{( z )} For as he delivered his servant David, so will he do for all that are in distress and call on him.

Geneva Bible: Psa 69:36

The ^{( a )} seed also of his servants shall inherit it: and they that love his name shall dwell therein.

^{( a )} Under the temporal promise of the land of Canaan, he comprehends the promise of everlasting life to the faithful and their posterity.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 69:1-36

1 David complains of his affliction.

13 He prays for deliverance.

22 He devotes his enemies to destruction.

30 He praises God with thanksgiving.

MHCC: Psa 69:13-21

Whatever deep waters of affliction or temptation we sink into, whatever floods of trouble or ungodly men seem ready to overwhelm us, let us persevere in prayer to our Lord to save us. The tokens of God's favour to us are enough to keep our spirits from sinking in the deepest outward troubles. If we think well of God, and continue to do so under the greatest hardships, we need not fear but he will do well for us. And if at any time we are called on to suffer reproach and shame, for Christ's sake, this may be our comfort, that he knows it. It bears hard on one that knows the worth of a good name, to be oppressed with a bad one; but when we consider what a favour it is to be accounted worthy to suffer shame for the name of Jesus, we shall see that there is no reason why it should be heart-breaking to us. The sufferings of Christ were here particularly foretold, which proves the Scripture to be the word of God; and how exactly these predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. The vinegar and the gall given to him, were a faint emblem of that bitter cup which he drank up, that we might drink the cup of salvation. We cannot expect too little from men, miserable comforters are they all; nor can we expect too much from the God of all comfort and consolation.

MHCC: Psa 69:22-29

These are prophecies of the destruction of Christ's persecutors. Psa 69:22, Psa 69:23, are applied to the judgments of God upon the unbelieving Jews, in Rom 11:9, Rom 11:10. When the supports of life and delights of sense, through the corruption of our nature, are made the food and fuel of sin, then our table is a snare. Their sin was, that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was, that they should not see, but should be given up to their own hearts' lusts which hardened them. Those who reject God's great salvation proffered to them, may justly fear that his indignation will be poured out upon them. If men will sin, the Lord will reckon for it. But those that have multiplied to sin, may yet find mercy, through the righteousness of the Mediator. God shuts not out any from that righteousness; the gospel excludes none who do not, by unbelief, shut themselves out. But those who are proud and self-willed, so that they will not come in to God's righteousness, shall have their doom accordingly; they themselves decide it. Let those not expect any benefit thereby, who are not glad to be beholden to it. It is better to be poor and sorrowful, with the blessing of the Lord, than rich and jovial, and under his curse. This may be applied to Christ. He was, when on earth, a man of sorrows that had not where to lay his head; but God exalted him. Let us call upon the Lord, and though poor and sorrowful, guilty and defiled, his salvation will set us up on high.

MHCC: Psa 69:30-36

The psalmist concludes the psalm with holy joy and praise, which he began with complaints of his grief. It is a great comfort to us, that humble and thankful praises are more pleasing to God than the most costly, pompous sacrifices. The humble shall look to him, and be glad; those that seek him through Christ shall live and be comforted. God will do great things for the gospel church, in which let all who wish well to it rejoice. A seed shall serve him on earth, and his servants shall inherit his heavenly kingdom. Those that love his name shall dwell before him for ever. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Arise, thou great Restorer of the ancient places to dwell in, and turn away ungodliness from thy people.

Matthew Henry: Psa 69:13-21

David had been speaking before of the spiteful reproaches which his enemies cast upon him; here he adds, But, as for me, my prayer is unto thee. They spoke ill of him for his fasting and praying, and for that he was made the song of the drunkards; but, notwithstanding that, he resolves to continue praying. Note, Though we may be jeered for well-doing, we must never be jeered out of it. Those can bear but little for God, and their confessing his name before men, that cannot bear a scoff and a hard word rather than quit their duty. David's enemies were very abusive to him, but this was his comfort, that he had a God to go to, with whom he would lodge his cause. "They think to carry their cause by insolence and calumny; but I use other methods. Whatever they do, As for me, my prayer is unto thee, O Lord! "And it was in an acceptable time, not the less acceptable for being a time of affliction. God will not drive us from him, though it is need that drives us to him; nay, it is the more acceptable, because the misery and distress of God's people make them so much the more the objects of his pity: it is seasonable for him to help them when all other helps fail, and they are undone, and feel that they are undone, if he do not help them. We find this expression used concerning Christ. Isa 49:8, In an acceptable time have I heard thee. Now observe,

I. What his requests are. 1. That he might have a gracious audience given to his complaints, the cry of his affliction, and the desire of his heart. Hear me (Psa 69:13), and again, Hear me, O Lord! (Psa 69:16), Hear me speedily (Psa 69:17), not only hear what I say, but grant what I ask. Christ knew that the Father heard him always, Joh 11:42. 2. That he might be rescued out of his troubles, might be saved from sinking under the load of grief ( Deliver me out of the mire; let me not stick in it, so some, but help me out, and set my feet on a rock, Psa 40:2), might be saved from his enemies, that they might not swallow him up, nor have their will against him: " Let me be delivered from those that hate me, as a lamb from the paw of a lion, Psa 69:14. Though I have come into keep waters (Psa 69:2), where I am ready to conclude that the floods will overflow me, yet let my fears be prevented and silenced; let not the waterflood, though it flow upon me, overflow me, Psa 69:15. Let me not fall into the gulf of despair; let not that deep swallow me up; let not that pit shut her mouth upon me, for then I am undone."He gave himself up for lost in the beginning of the psalm; yet now he has his head above water, and is not so weary of crying as he thought himself. 3. That God would turn to him (Psa 69:16), that he would smile upon him, and not hide his face from him, Psa 69:17. The tokens of God's favour to us, and the light of his countenance shining upon us, are enough to keep our spirits from sinking in the deepest mire of outward troubles, nor need we desire any more to make us safe and easy, Psa 69:18. "Draw nigh to my soul, to manifest thyself to it, and that shall redeem it."

II. What his pleas are to enforce these petitions. 1. He pleads God's mercy and truth (Psa 69:13): In the multitude of thy mercy hear me. There is mercy in God, a multitude of mercies, all kinds of mercy, inexhaustible mercy, mercy enough for all, enough for each; and hence we must take our encouragement in praying. The truth also of his salvation (the truth of all those promises of salvation which he has made to those that trust in him) is a further encouragement. He repeats his argument taken from the mercy of God: " Hear me, for thy lovingkindness of good. It is so in itself; it is rich and plentiful and abundant. It is so in the account of all the saints; it is very precious to them, it is their life, their joy, their all. O let me have the benefit of it! Turn to me, according to the multitude of thy tender mercies, "Psa 69:16. See how highly he speaks of the goodness of God: in him there are mercies, tender mercies, and a multitude of them. If we think well of God, and continue to do so under the greatest hardships, we need not fear but God will do well for us; for he takes pleasure in those that hope in his mercy, Psa 147:11. 2. He pleads his own distress and affliction: " Hide not thy face from me, for I am in trouble (Psa 69:17), and therefore need thy favour; therefore it will come seasonably, and therefore I shall know how to value it."He pleads particularly the reproach he was under and the indignities that were done him (Psa 69:19): Thou hast known my reproach, my shame, and my dishonour. See what a stress is laid upon this; for, in the sufferings of Christ for us, perhaps nothing contributed more to the satisfaction he made for sin, which had been so injurious to God in his honour, than the reproach, and shame, and dishonour he underwent, which God took notice of, and accepted as more than an equivalent for the everlasting shame and contempt which our sins had deserved, and therefore we must by repentance take shame to ourselves and bear the reproach of our youth. And if at any time we be called out to suffer reproach, and shame, and dishonour, for his sake, this may be our comfort, that he knows it, and, as he is before-hand with us, so he will not be behind-hand with us. The Psalmist speaks the language of an ingenuous nature when he says (Psa 69:20): Reproach has broken my heart; I am full of heaviness; for it bears hard upon one that knows the worth of a good name to be put under a bad character; but when we consider what an honour it is to be dishonoured for God, and what a favour to be counted worthy to suffer shame for his name (as they deemed it, Act 5:41), we shall see there is no reason at all why it should sit so heavily or be any heart-breaking to us. 3. He pleads the insolence and cruelty of his enemies (Psa 69:18): Deliver me because of my enemies, because they were such as he had before described them, Psa 69:4. " My adversaries are all before thee (Psa 69:19); thou knowest what sort of men they are, what danger I am in from them, what enemies they are to thee, and how much thou art reflected upon in what they do and design against me."One instance of their barbarity is given (Psa 69:21): They gave me gall for my meat (the word signifies a bitter herb, and is often joined with wormwood) and in my thirst they gave me vinegar to drink. This was literally fulfilled in Christ, and did so directly point to him that he would not say It is finished till this was fulfilled; and, in order that his enemies might have occasion to fulfil it, he said, I thirst, Joh 19:28, Joh 19:29. Some think that the hyssop which they put to his mouth with the vinegar was the bitter herb which they gave him with the vinegar for his meat. See how particularly the sufferings of Christ were foretold, which proves the scripture to be the word of God, and how exactly the predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. This is he that should come, and we are to look for no other. 4. He pleads the unkindness of his friends and his disappointment in them (Psa 69:20): I looked for some to take pity, but there was none; they all failed him like the brooks in summer. This was fulfilled in Christ, for in his sufferings all his disciples forsook him and fled. We cannot expect too little from men (miserable comforters are they all); nor can we expect too much from God, for he is the Father of mercy and the God of all comfort and consolation.

Matthew Henry: Psa 69:22-29

These imprecations are not David's prayers against his enemies, but prophecies of the destruction of Christ's persecutors, especially the Jewish nation, which our Lord himself foretold with tears, and which was accomplished about forty years after the death of Christ. The first two verses of this paragraph are expressly applied to the judgments of God upon the unbelieving Jews by the apostle (Rom 11:9, Rom 11:10), and therefore the whole must look that way. The rejection of the Jews for rejecting Christ, as it was a signal instance of God's justice and an earnest of the vengeance which God will at last take on all that are obstinate in their infidelity, so it was, and continues to be, a convincing proof of the truth of the Christian religion. One great objection against it, at first, was, that it set aside the ceremonial law; but its doing so was effectually justified, and that objection removed, when God so remarkably set it aside by the utter destruction of the temple, and the sinking of those, with the Mosaic economy, that obstinately adhered to it in opposition to the gospel of Christ. Let us observe here,

I. What the judgments are which should come upon the crucifiers of Christ; not upon all of them, for there were those who had a hand in his death and yet repented and found mercy (Act 2:23; Act 3:14, Act 3:15), but upon those of them and their successors who justified it by an obstinate infidelity and rejection of his gospel, and by an inveterate enmity to his disciples and followers. See 1Th 2:15, 1Th 2:16. It is here foretold,

1. That their sacrifices and offerings should be a mischief and prejudice to them (Psa 69:22): Let their table become a snare. This may be understood of the altar of the Lord, which is called his table and theirs because in feasting upon the sacrifices they were partakers of the altar. This should have been for their welfare or peace (for they were peace-offerings), but it became a snare and a trap to them; for by their affection and adherence to the altar they were held fast in their infidelity and hardened in their prejudices against Christ, that altar which those had no right to eat of who continued to serve the tabernacle, Heb 13:10. Or it may be understood of their common creature-comforts, even their necessary food; they had given Christ gall and vinegar, and therefore justly shall their meat and drink be made gall and vinegar to them. When the supports of life and delights of sense, through the corruption of our nature, become an occasion of sin to us, and are made the food and fuel of our sensuality, then our table is a snare, which is a good reason why we should never feed ourselves without fear, Jud 1:12.

2. That they should never have the comfort either of that knowledge or of that peace which believers are blessed with in the gospel of Christ (Psa 69:23), that they should be given up, (1.) To a judicial blindness: Let their eyes be darkened, that they see not the glory of God in the face of Christ. Their sin was that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was that they should not see, but be given up to their own hearts' lusts, which were hardening, and the god of this world should be permitted to blind their minds, 2Co 4:4. This was foretold concerning them (Isa 6:10), and Christ ratified it, Mat 13:14, Mat 13:15; Joh 12:40. (2.) To a judicial terror. There is a gracious terror, which opens the way to comfort, such as that of Paul (Act 9:6); he trembled and was astonished. But this is a terror that shall never end in peace, but shall make their loins continually to shake, through horror of conscience, as Belshazzar, when the joints of his loins were loosed. "Let them be driven to despair, and filled with constant confusion."This was fulfilled in the desperate counsels of the Jews when the Romans came upon them.

3. That they should fall and lie under God's anger and fiery indignation (Psa 69:24): Pour out thy indignation upon them. Note, Those who reject God's great salvation proffered to them may justly fear that his indignation will be poured out upon them; for those that submit not to the Son of his love will certainly be made the generation of his wrath. It is the doom passed on those who believe not in Christ that the wrath of God abideth on them (Joh 3:36); it takes hold of them, and will never let them go. Salvation itself will not save those that are not willing to be ruled by it. Behold the goodness and severity of God!

4. That their place and nation should be utterly taken away, the very thing they were afraid of, and to prevent which, as they pretended, they persecuted Christ (Joh 11:48): Let their habitation be desolate (Psa 69:25), which was fulfilled when their country was laid waste by the Romans, and Zion, for their sakes, was ploughed as a field, Mic 3:12. The temple was the house which they were in a particular manner proud of, but this was left unto them desolate, Mat 23:38. Yet that is not all; it ought to be some satisfaction to us, if we be cut off from the enjoyment of our possessions, that others will have the benefit of them when we are dislodged: but it is here added, Let none dwell in their tents, which was remarkably fulfilled in Judah and Jerusalem, for after the destruction of the Jews it was long ere the country was inhabited to any purpose. But this is applied particularly to Judas, by St. Peter, Act 1:20. For, he being felo de se - a suicide, we may suppose his estate was confiscated, so that his habitation was desolate and no man of his own kindred dwelt therein.

5. That their way to ruin should be downhill, and nothing should stop them, nor interpose to prevent it (Psa 69:27): "Lord, leave them to themselves, to add iniquity to iniquity. "Those that are bad, if they be given up to their own hearts' lusts, will certainly be worse; they will add sin to sin, nay, they will add rebellion to their sin, Job 34:37. It is said of the Jews that they filled up their sin always, 1Th 2:16. Add the punishment of iniquity to their iniquity (so some read it), for the same word signifies both sin and punishment, so close is their connexion. If men will sin, God will reckon for it. But those that have multiplied to sin may yet find mercy, for God multiplies to pardon, through the righteousness of the Mediator; and therefore, that they might be precluded from all hopes of mercy, he adds, Let them not come into thy righteousness, to receive the benefit of the righteousness of God, which is by faith in a Mediator, Phi 3:9. Not that God shuts out any from that righteousness, for the gospel excludes none that do not by their unbelief exclude themselves; but let them be left to take their own course and they will never come into this government; for being ignorant of the demands of God's righteousness, and going about to establish the merit of their own, they have not submitted themselves to the righteousness of God, Rom 10:3. And those that are so proud and self-willed that they will not come into God's righteousness shall have their doom accordingly; they themselves have decided it: they shall not come into his righteousness. Let not those expect any benefit by it that are not willing and glad to be beholden to it.

6. That they should be cut off from all hopes of happiness (Psa 69:28): Let them be blotted out of the book of the living; let them not be suffered to live any longer, since, the longer they live, the more mischief they do. Multitudes of the unbelieving Jews fell by sword and famine, and none of those who had embraced the Christian faith perished among them; the nation, as a nation, was blotted out, and became not a people. Many understand it of their rejection from God's covenant and all the privileges of it; that is the book of the living: "Let the commonwealth of Israel itself, Israel according to the flesh, now become alienated from that covenant of promise which hitherto it has had the monopoly of. Let it appear that they were never written in the Lamb's book of life, but reprobate silver let men call them, because the Lord has rejected them. Let them not be written with the righteous; that is, let them not have a place in the congregation of the saints when they shall all be gathered in the general assembly of those whose names are written in heaven,"Psa 1:5.

II. What the sin is for which these dreadful judgments should be brought upon them (Psa 69:26): They persecute him whom thou hast smitten, and talk to the grief of thy wounded. 1. Christ was he whom God had smitten, for it pleased the Lord to bruise him, and he was esteemed stricken, smitten of God, and afflicted, and therefore men hid their faces from him, Isa 53:3, Isa 53:4, Isa 53:10. They persecuted him with a rage reaching up to heaven; they cried, Crucify him, crucify him. Compare that of St. Peter with this, Act 2:23. Though he was delivered by the counsel and foreknowledge of God, it was with wicked hands that they crucified and slew him. They talked to the grief of the Lord Jesus when he was upon the cross, saying, He trusted in God, let him deliver him, than which nothing could be said more grieving. 2. The suffering saints were God's wounded, wounded in his cause and for his sake, and them they persecuted, and talked to their grief. For these things wrath came upon them to the uttermost, 1Th 2:16; and see Mat 23:34, etc. This may be understood more generally, and it teaches us that nothing is more provoking to God than to insult over those whom he has smitten, and to add affliction to the afflicted, upon which it justly follows here, Add iniquity to iniquity; see Zec 1:15. Those that are of a wounded spirit, under trouble and fear about their spiritual state, ought to be very tenderly dealt with, and care must be taken not to talk to their grief and not to make the heart of the righteous sad.

III. What the psalmist thinks of himself in the midst of all (Psa 69:29): " But I am poor and sorrowful; that is the worst of my case, under outward afflictions, yet written among the righteous, and not under God's indignation as they are."It is better to be poor and sorrowful, with the blessing of God, than rich and jovial and under his curse. For those who come into God's righteousness shall soon see an end of their poverty and sorrow, and his salvation shall set them up on high, which is the thing that David here prays for, Isa 61:10. This may be applied to Christ. He was, in his humiliation, poor and sorrowful, a man of sorrows, and that had not where to lay his head. But God highly exalted him; the salvation wrought for him, the salvation wrought by him, set him up on high, far above all principalities and powers.

Matthew Henry: Psa 69:30-36

The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.

I. He resolves to praise God himself, not doubting but that therein he should be accepted of him (Psa 69:30, Psa 69:31): " I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving; "for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (Psa 69:31), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted - the calves of our lips, not the calves of the stall, Heb 13:15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.

II. He encourages other good people to rejoice in God and continue seeking him (Psa 69:32, Psa 69:33): The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.

III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, Psa 69:34. Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, Psa 69:35, Psa 69:36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be res unius aetatis - a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.

Keil-Delitzsch: Psa 69:14-21

In this second part the petition by which the first is as it were encircled, is continued; the peril grows greater the longer it lasts, and with it the importunity of the cry for help. The figure of sinking in the mire or mud and in the depths of the pit ( בּאר , Ps 55:24, cf. בור , Psa 40:3) is again taken up, and so studiously wrought out, that the impression forces itself upon one that the poet is here describing something that has really taken place. The combination "from those who hate me and from the depths of the waters"shows that "the depths of the waters"is not a merely rhetorical figure; and the form of the prayer: let not the pit (the well-pit or covered tank) close ( תּאטּר with Dagesh in the Teth , in order to guard against its being read תּאטר ; cf. on the signification of אטּר , clausus = claudus , scil. manu ) its mouth (i.e., its upper opening) upon me, exceeds the limits of anything that can be allowed to mere rhetoric. "Let not the water-flood overflow me"is intended to say, since it has, according to Psa 69:3, already happened, let it not go further to my entire destruction. The "answer me"in Psa 69:17 is based upon the plea that God's loving-kindness is טּוב , i.e., good, absolutely good (as in the kindred passion-Psalm, Psa 109:21), better than all besides (Psa 63:4), the means of healing or salvation from all evil. On Psa 69:17 cf. Psa 51:3, Lam 3:32. In Psa 69:18 the prayer is based upon the painful situation of the poet, which urgently calls for speedy help ( מהר beside the imperative, Psa 102:3; Psa 143:7; Gen 19:22; Est 6:10, is certainly itself not an imperative like הרב , Psa 51:4, but an adverbial infinitive as in Psa 79:8). קרבה , or, in order to ensure the pronunciation ḳorbah in distinction from ḳārbah , Deu 15:9, קרבה (in Baer,

(Note: Originally - was the sign for every kind of o6 , hence the Masora includes the חטוף also under the name קמץ חטף ; vid., Luther. Zeitschrift , 1863, S. 412,f., cf. Wright, Genesis , p. xxix.))

is imperat. Kal ; cf. the fulfilment in Lam 3:57. The reason assigned, "because of mine enemies,"as in Psa 5:9; Psa 27:11, and frequently, is to be understood according to Psa 13:5 : the honour of the all-holy One cannot suffer the enemies of the righteous to triumph over him.

(Note: Both נפשׁי and איבי , contrary to logical interpunction, are marked with Munach ; the former ought properly to have Dechî , and the latter Mugrash . But since neither the Athnach -word nor the Silluk -word has two syllables preceding the tone syllable, the accents are transformed according to Accentuationssystem , xviii. §2, 4.)

The accumulation of synonyms in Psa 69:20 is Jeremiah's custom, Jer 13:14; Jer 21:5, Jer 21:7; Jer 32:37, and is found also in Ps 31 (Psa 31:10) and Ps 44 (Psa 44:4, Psa 44:17, Psa 44:25). On הרפּה שׁברה לבּי , cf. Psa 51:19, Jer 23:9. The ἅπαξ γεγραμ , ואנוּשׁה (historical tense), from נוּשׁ , is explained by ענוּשׁ from אנשׁ , sickly, dangerously ill, evil-disposed, which is a favourite word in Jeremiah. Moreover נוּד in the signification of manifesting pity, not found elsewhere in the Psalter, is common in Jeremiah, e.g., Psa 15:5; it signifies originally to nod to any one as a sign of a pity that sympathizes with him and recognises the magnitude of the evil. "To give wormwood for meat and מי־ראשׁ to drink"is a Jeremianic (Jer 8:14; Jer 9:14; Jer 23:15) designation for inflicting the extreme of pain and anguish upon one. ראשׁ ( רושׁ ) signifies first of all a poisonous plant with an umbellated head of flower or a capitate fruit; but then, since bitter and poisonous are interchangeable notions in the Semitic languages, it signifies gall as the bitterest of the bitter. The lxx renders: καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος . Certainly נתן בּ can mean to put something into something, to mix something with it, but the parallel word לצמאי (for my thirst, i.e., for the quenching of it, Neh 9:15, Neh 9:20) favours the supposition that the בּ of בּברוּתי is Beth essentiae , after which Luther renders: "they give me gall to eat."The ἅπαξ γεγραμ . בּרוּת (Lam 4:10 בּרות ) signifies βρῶσις , from בּרה , βιβρώσκειν (root βορ , Sanscrit gar , Latin vor-are ).

Keil-Delitzsch: Psa 69:22-36

The description of the suffering has reached its climax in Psa 69:22, at which the wrath of the persecuted one flames up and bursts forth in imprecations. The first imprecation joins itself upon Psa 69:22. They have given the sufferer gall and vinegar; therefore their table, which was abundantly supplied, is to be turned into a snare to them, from which they shall not be able to escape, and that לפניהם , in the very midst of their banqueting, whilst the table stands spread out before them (Eze 23:41). שׁלומים (collateral form of שׁלמים ) is the name given to them as being carnally secure; the word signifies the peaceable or secure in a good (Psa 55:21) and in a bad sense. Destruction is to overtake them suddenly, "when they say: Peace and safety"(1Th 5:3). The lxx erroneously renders: καὶ εἰς ἀνταπόδοσιν = וּלשׁלּוּמים . The association of ideas in Psa 69:24 is transparent. With their eyes they have feasted themselves upon the sufferer, and in the strength of their loins they have ill-treated him. These eyes with their bloodthirsty malignant looks are to grow blind. These loins full of defiant self-confidence are to shake ( המעד , imperat. Hiph . like הרחק , Job 13:21, from המעיד , for which in Eze 29:7, and perhaps also in Dan 11:14, we find העמיד ). Further: God is to pour out His wrath upon them (Psa 79:6; Hos 5:10; Jer 10:25), i.e., let loose against them the cosmical forces of destruction existing originally in His nature. זעמּך has the Dagesh in order to distinguish it in pronunciation from זעמך . In Psa 69:26 טירה (from טוּר , to encircle) is a designation of an encamping or dwelling-place (lxx ἔπαυλις ) taken from the circular encampments (Arabic ṣı̂rât , ṣirât , and dwâr , duâr ) of the nomads (Gen 25:16). The laying waste and desolation of his own house is the most fearful of all misfortunes to the Semite ( Job , note to Psa 18:15). The poet derives the justification of such fearful imprecations from the fact that they persecute him, who is besides smitten of God. God has smitten him on account of his sins, and that by having placed him in the midst of a time in which he must be consumed with zeal and solicitude for the house of God. The suffering decreed for him by God is therefore at one and the same time suffering as a chastisement and as a witnessing for God; and they heighten this suffering by every means in their power, not manifesting any pity for him or any indulgence, but imputing to him sins that he has not committed, and requiting him with deadly hatred for benefits for which they owed him thanks.

There are also some others, although but few, who share this martyrdom with him. The psalmist calls them, as he looks up to Jahve, חלליך , Thy fatally smitten ones; they are those to whom God has appointed that they should bear within themselves a pierced or wounded heart (vid., Psa 109:22, cf. Jer 8:18) in the face of such a godless age. Of the deep grief ( אל , as in Psa 2:7) of these do they tell, viz., with self-righteous, self-blinded mockery (cf. the Talmudic phrase ספר בלשׁון הרע or ספר לשׁון הרע , of evil report or slander). The lxx and Syriac render יוסיפוּ ( προσέθηκαν ): they add to the anguish; the Targum, Aquila, Symmachus, and Jerome follow the traditional text. Let God therefore, by the complete withdrawal of His grace, suffer them to fall from one sin into another - this is the meaning of the da culpam super culpam eorum - in order that accumulated judgment may correspond to the accumulated guilt (Jer 16:18). Let the entrance into God's righteousness, i.e., His justifying and sanctifying grace, be denied to them for ever. Let them be blotted out of ספר חיּים (Exo 32:32, cf. Isa 4:3; Dan 12:1), that is to say, struck out of the list of the living, and that of the living in this present world; for it is only in the New Testament that we meet with the Book of Life as a list of the names of the heirs of the ζωὴ αἰώνιος . According to the conception both of the Old and of the New Testament the צדיקים are the heirs of life. Therefore Psa 69:29 wishes that they may not be written by the side of the righteous, who, according to Hab 2:4, "live,"i.e., are preserved, by their faith. With ואני the poet contrasts himself, as in Ps 40:18, with those deserving of execration. They are now on high, but in order to be brought low; he is miserable and full of poignant pain, but in order to be exalted; God's salvation will remove him from his enemies on to a height that is too steep for them (Psa 59:2; Psa 91:14). Then will he praise ( הלּל ) and magnify ( גּדּל ) the Name of God with song and thankful confession. And such spiritual תּודה , such thank-offering of the heart, is more pleasing to God than an ox, a bullock, i.e., a young ox (= פּר השּׁור , an ox-bullock, Jdg 6:25, according to Ges. §113), one having horns and a cloven hoof (Ges. §53, 2). The attributives do not denote the rough material animal nature (Hengstenberg), but their legal qualifications for being sacrificed. מקרין is the name for the young ox as not being under three years old (cf. 1Sa 1:24, lxx ἐν μόσχῳ τριετίζοντι ); מפריס as belonging to the clean four-footed animals, viz., those that are cloven-footed and chew the cud, Lev. 11. Even the most stately, full-grown, clean animal that may be offered as a sacrifice stands in the sight of Jahve very far below the sacrifice of grateful praise coming from the heart.

When now the patient sufferers ( ענוים ) united with the poet by community of affliction shall see how he offers the sacrifice of thankful confession, they will rejoice. ראוּ is a hypothetical preterite; it is neither וראוּ ( perf. consec .), nor יראוּ (Psa 40:4; Psa 52:8; Psa 107:42; Job 22:19). The declaration conveying information to be expected in Psa 69:33 after the Waw apodoseos changes into an apostrophe of the "seekers of Elohim:"their heart shall revive, for, as they have suffered in company with him who is now delivered, they shall now also refresh themselves with him. We are at once reminded of Psa 22:27, where this is as it were the exhortation of the entertainer at the thank-offering meal. It would be rash to read שׁמע in Psa 69:23, after Psa 22:25, instead of שׁמע (Olshausen); the one object in that passage is here generalized: Jahve is attentive to the needy, and doth not despise His bound ones (Psa 107:10), but, on the contrary, He takes an interest in them and helps them. Starting from this proposition, which is the clear gain of that which has been experienced, the view of the poet widens into the prophetic prospect of the bringing back of Israel out of the Exile into the Land of Promise. In the face of this fact of redemption of the future he calls upon (cf. Isa 44:23) all created things to give praise to God, who will bring about the salvation of Zion, will build again the cities of Judah, and restore the land, freed from its desolation, to the young God-fearing generation, the children of the servants of God among the exiles. The feminine suffixes refer to ערי (cf. Jer 2:15; Jer 22:6 Chethîb ). The tenor of Isa 65:9 is similar. If the Psalm were written by David, the closing turn from Psa 69:23 onwards might be more difficult of comprehension than Psa 14:7; 51:20f. If, however, it is by Jeremiah, then we do not need to persuade ourselves that it is to be understood not of restoration and re-peopling, but of continuance and completion (Hofmann and Kurtz). Jeremiah lived to experience the catastrophe he foretold; but the nearer it came to the time, the more comforting were the words with which he predicted the termination of the Exile and the restoration of Israel. Jer 34:7 shows us how natural to him, and to him in particular, was the distinction between Jerusalem and the cities of Judah. The predictions in Jer 32:1, which sound so in accord with Psa 69:36., belong to the time of the second siege. Jerusalem was not yet fallen; the strong places of the land, however, already lay in ruins.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 69:1-36

Psalm 69

In this psalm David sought God to deliver him from destruction. He was experiencing criticism and rejection from the Israelites because of decisions he had made to do God's will. He asked God to deal with his oppressors, and he looked forward to relief and the renewal of praise to God. Some scholars have labelled this psalm indirectly messianic because while it does not specifically predict Messiah, Messiah fulfilled what the writer expressed (cf. Ps. 16; 22; 34; 40; 41; 109).¹²⁷

Constable: Psa 69:12-27

3. David's appeal to God in prayer 69:13-28

69:13-15 David wanted deliverance from a premature death and a word from the Lord that would enable him to know what to do.

69:16-18 The king based his petition on the loyal love and compassion of God. He asked God to redeem him from his trouble by drawing him out of it. God had done this when He redeemed Israel out of Egyptian bondage.

69:19-21 David was confident that God knew his situation and because He knew it would help him. The opposition of his critics had wounded David's spirit. None of his friends stood with him when popular opinion turned against him. Instead of sustaining him with a good meal they gave him poison to eat and vinegar to drink. This is probably a figurative description of their treatment of him. The Hebrew word barut (food) describes a meal that sympathetic friends gave to a mourner.¹²⁸ David's use of this particular word highlights the hypocrisy of his friends' actions.

One of Jesus' disciples treated Him hypocritically by betraying Him with a kiss (Matt. 26:48). Jesus' enemies gave Him real vinegar to drink as He hung on the cross (Matt. 27:48).

69:22-28 "Up to this point, Christ and His passion have been so evidently foreshadowed (see on verses 4, 9, 21) that we are almost prepared now for a plea approximating to Father, forgive them'. The curse which comes instead is a powerful reminder of the new thing which our Lord did at Calvary."¹²⁹

Most of these verses call down God's punishment on those who had opposed God's anointed who sought to do His will and glorify Him. David was not venting his personal hatred but was asking God to punish those who resisted Him.

The Apostle Paul applied verses 22 and 23 to the Jews who had opposed the Lord Jesus in Romans 11:9-10 (cf. 1 Thess. 5:3).

The reason David wanted God to deal with his adversaries so severely comes through in verse 26. They had poured salt in a wound that God had given him. Evidently David viewed his suffering as ultimately coming from God in the sense that He had permitted it. His human enemies were adding insult to injury by treating him the way they did.

Likewise God was behind the crucifixion of His Son, but the human agents of Jesus' sufferings and death were also responsible and had to bear the punishment for their actions.

David asked that God blot out the names of his enemies from His book of life (v. 28). This probably refers to the book of the living (cf. Rev. 3:5). The term "book of life" in the Old Testament refers to the record of those who are alive physically (cf. Exod. 32:32-33; Deut. 29:20; Ps. 69:28; Dan. 12:1; cf. Exod. 17:14; Deut. 25:19; Isa. 4:3). It came to have a more specific meaning in the New Testament. There it usually refers to the list of the names and deeds of the elect (Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 13:8; 17:8; 20:12, 15; 21:27; 22:19; cf. Rev. 2:11).¹³⁰ In other words David asked God to cut the lives of his enemies short.

Constable: Psa 69:28-35

4. David's resolution to praise God 69:29-36

69:29-33 Again David asked God to deliver him (cf. v. 13). Assured of salvation he vowed to praise the Lord confident that that would please Him more than animal sacrifices. Bulls with horns and hoofs (v. 31) were mature animals that made good offerings.

"There is a note of dry amusement in the glance at horns and hoofs--how useful to God!"¹³¹

When the poor and needy who also trusted in God as David did saw God's deliverance, they would rejoice. Such salvation would encourage them.

69:34-36 Anticipation of personal deliverance encouraged David to expect God to fulfill His promises to Israel as well. He called on the whole creation to praise God who would establish Israel as He had promised.

When the godly purpose to glorify God, many people will oppose their efforts and persecute them. This opposition should not drive us away from God but to Him to obtain the grace we need to remain faithful. God will reward this type of faithfulness greatly (e.g., James 1:12). We can see the truth of this in David's life and in the life of His greatest son, Jesus Christ.

Commentary -- Other

Evidence: Psa 69:21

Messianic prophecy : This was fulfilled in Joh 19:29 .

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 69 (Chapter Introduction)

Overview

Psa 69:1, David complains of his affliction; Psa 69:13, He prays for deliverance; Psa 69:22, He devotes his enemies to destruction; Psa 69:30, He praises God with thanksgiving.

Psa 45:1, Psa 60:1, Psa 80:1 *titles

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 69 (Chapter Introduction)

THE ARGUMENT

This Psalm of David consists of his complaints and fervent prayers, and comfortable predictions of his deliverance, and of the ruin of his enemies. But the condition of this Psalm is like that of divers others, wherein although the matter or substance of it agree in some sort to David, yet there are some singular passages, which he delivers with a particular respect unto Christ, of whom he was an eminent type, and upon whom his thoughts were much and often fixed, and of whom they are more fitly and fully understood; and therefore they are justly applied to him in the New Testament, as we shall see.

David (as a type of Christ) complaineth of his heavy and manifold afflictions, Psa 69:1-12 ; fervently prayeth for help and deliverance, Psa 69:13-21 ; giveth over his enemies to, destruction, Psa 69:22-29 ; and praiseth God in confidence of being accepted, Psa 69:30-34 , and Zion saved, Psa 69:35,36 .

Waters i.e. tribulations, which are oft expressed by waters ; as hath been observed.

Unto my soul i.e. to my vital parts; so that I am ready to be choked with them. My soul is exceeding sorrowful even unto death.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 69 (Chapter Introduction)

(Psa 69:1-12) David complains of great distress.

(Psa 69:13-21) And begs for succour.

(Psa 69:22-29) He declares the judgments of God.

(Psa 69:30-36) He concludes with joy and praise.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 69 (Chapter Introduction)

David penned this psalm when he was in affliction; and in it, I. He complains of the great distress and trouble he was in and earnestly begs of God to relieve and succour him (v. 1-21). II. He imprecates the judgments of God upon his persecutors (Psa 69:22-29). III. He concludes with the voice of joy and praise, in an assurance that God would help and succour him, and would do well for the church (Psa 69:30-36). Now, in this, David was a type of Christ, and divers passages in this psalm are applied to Christ in the new Testament and are said to have their accomplishment in him (Psa 69:4, Psa 69:9, Psa 69:21), and Psa 69:22 refers to the enemies of Christ. So that (like the twenty-second psalm) it begins with the humiliation and ends with the exaltation of Christ, one branch of which was the destruction of the Jewish nation for persecuting him, which the imprecations here are predictions of. In singing this psalm we must have an eye to the sufferings of Christ, and the glory that followed, not forgetting the sufferings of Christians too, and the glory that shall follow them; for it may lead us to think of the ruin reserved for the persecutors and the rest reserved for the persecuted.

To the chief musician upon Shoshannim. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

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_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 69 (Chapter Introduction)

INTRODUCTION TO PSALM 69

To the chief Musician upon Shoshannim, A Psalm of David. Of the word "shoshannim", See Gill on Psa 45:1, title. The Targum renders it,

"concerning the removal of the sanhedrim;''

which was about the time of Christ's death. The Talmudists ^t say, that forty years before the destruction of the temple, the sanhedrim removed, they removed from the paved chamber, &c. But it can hardly be thought that David prophesied of this affair; nor of the captivity of the people of Israel, as the Targum, Aben Ezra, Kimchi, Arama, and R. Obadiah interpret it: and so Jarchi takes the word "shoshannim" to signify lilies, and applies it to the Israelites, who are as a lily among thorns. But not a body of people, but a single person, is spoken of, and in sorrowful and suffering circumstances; and, if the Jews were not blind, they might see that they are the enemies of the person designed, and the evil men from whom he suffered so much. And indeed what is said of him cannot be said of them, nor of any other person whatever but the Messiah: and that the psalm belongs to Christ, and to the times of the Gospel, is abundantly evident from the citations out of it in the New Testament; as

Psa 69:4 in Joh 15:25; Psa 69:9 in Joh 2:17; Psa 69:21 in Mat 27:34; Psa 69:22 in Rom 11:9; Psa 69:25 in Act 1:16.

The inscription of the psalm in the Syriac version is,

""a psalm" of David, according to the letter, when Shemuah (Sheba), the son of Bichri, blew a trumpet, and the people ceased from following after him (David); but the prophecy is said concerning those things which the Messiah suffered, and concerning the rejection of the Jews.''

And Aben Ezra interprets Psa 69:36 of the days of David, or of the days of the Messiah.