Seventh-day Adventist Bible CommentaryPsalms 69

Save me. Verse 1 strikes the keynote of the psalm. Waters. Typical of great distress (see on Ps. 32:6; 42:7). My soul. Used idiomatically for “me” (see on Ps. 16:10).

Deep mire. See on Ps. 40:2. No standing. That is, “no ground to stand on.” Floods. Heb. shibboleth, “a flowing stream,” translated “channel” in Isa. 27:12. Shibboleth is the word that the Ephraimites were unable to pronounce when challenged by Jephthah (see on Judges 12:6).

Crying. Heb. qara’, not weeping, but calling on God for help. Dried. From excessive speaking (see on Ps. 22:15).

Hate me without a cause. Jesus applied this language to Himself (see John 15:25).

My sins. Although the psalmist believes that he is suffering “without a cause” (v. 4) as far as the charges of his enemies are concerned, he nevertheless acknowledges that he is a sinner. Are not hid. Compare Ps. 139:1–4.

For my sake. That is, “on my account.” The psalmist pledges to do nothing that would make the faithful children of God ashamed. The principle here enunciated is an excellent motto for worthy Christian conduct. Let us never do anything that would bring dishonor upon the cause of God. This verse is an excellent example of synonymous parallelism (see p. 24), the two halves having the same basic meaning.

For thy sake. The real cause of the enmity was the psalmist’s devotion to God. Sinful men despise those who serve God (see MB 53). The conduct of the children of God shames sinners. Shame. Here referring to the slanderous charges heaped upon the psalmist (see Ps. 44:15, 16).

My mother’s children. In an economy like that of the Hebrews, children of the same father were frequently only half brothers (see Ps. 50:20). In the language of this verse, and of vs. 9, 20, Christ foretold, through David, the treatment that He was to receive from men (see AA 225).

The zeal of thine house. The sanctuary is the object of the psalmist’s zeal. David showed his zeal in bringing the ark to Mt. Zion (see 2 Sam. 6:12–19); in desiring to build

a permanent dwelling for the Lord in Jerusalem (see 2 Sam. 7:2); in collecting structural material for the building which he was not permitted to erect (see 1 Chron. 28:14–18; 29:2–5); and in instructing Solomon respecting the Temple (1 Chron. 28:9–13). When Jesus drove the money-changers and bargaining merchants from the Temple precincts, the disciples remembered that it was written of Him, “The zeal of thine house hath eaten me up” (see John 2:17; DA 158; see also AA 225). There is no place for a lackadaisical servant in the service of God. The reproaches. Paul applied this sentence to Christ, who “pleased not himself” (see Rom. 15:3; cf. Ps. 89:50, 51; Jer. 20:8).

With fasting. The psalmist endeavored to discipline himself through self-denial. To my reproach. The enemies mocked the psalmist because he was trying to be a sincere follower of God (see vs. 7–9).

Sackcloth. An indication of repentance and humiliation (see on Ps. 30:11). Proverb. Heb. mashal, “a proverbial saying,” or “a mocking saying”; rendered “by- word” in Ps. 44:14.

They that sit. Either a reference to magistrates (see on Ruth 4:1), who would then be depicted as joining the rabble in ridiculing the psalmist, or an allusion to idlers loafing by the city gates (see on Ps. 9:14). Speak against me. The psalmist is the subject of general conversation. Drunkards. Literally, “drinkers of strong drink.” The psalmist is the subject of the satirical, ribald songs of intoxicated men (see Ps. 35:15, 16); he is the butt of their low jests (see Job 30:9).

An acceptable time. Literally, “a time of favor” (see Isa. 49:8). The psalmist obviously felt that no time could be more acceptable than the present, when he was being unjustly reproached.

Out of the mire. Compare v. 2.

Pit. See on Ps. 28:1.

Tender mercies. See on Ps. 51:1.

Hide not thy face. See on Ps. 4:6; cf. Ps. 13:1; Ps. 30:7. Hear me speedily. Literally, “answer me quickly.” The psalmist doubtless feels that he will perish if he does not have speedy relief.

Draw nigh. The psalmist cannot endure forever the sense of distance between himself and God. My soul. Used idiomatically for “me” (see on Ps. 16:10).

Thou hast known. The psalmist finds consolation in his assurance that God knows (see Job 23:10).

Reproach. Verses 20, 21 have Messianic application (see Matt. 27:34, 48; DA 746; AA 225; PK 691). To take pity. Compare Isa. 63:5. In Gethsemane the Saviour longed for sympathy in His suffering (see DA 687, 688). Later He was forsaken of all His disciples (see Matt. 26:56; Mark 14:50). The verse is an expression of supreme loneliness. The two final clauses of the verse constitute a perfect synonymous parallelism, arranged in interlaced form: “And I look for some to take pity, but there was none; And for comforters,

but I found none.” The pathetic words of this verse are paraphrased in the recitative for tenor, “Thy Rebuke Hath Broken His Heart,” in Handel’s oratorio The Messiah.

Gall. Heb. ro’sh, “poisonous herb,” translated “venom” in Deut. 32:33; “poison” in Job 20:16; and “hemlock” in Hosea 10:4. According to Mark 15:23 the “gall” offered to Jesus was myrrh. Meat. Heb. baruth, “bread of consolation,” meaning the food supplied to a mourner by his symphatizers. The use of the word emphasizes the hypocrisy of their action. Vinegar. For the Messianic fulfillment of the prophecy, see Matt. 27:34, 48; Mark 15:23; John 19:29, 30.

Let their table. Verse 22 begins a series of imprecations continuing through v. 28 (on Imprecatory Psalms, see p. 624). Paul quotes vs. 22, 23 to describe the hardened sinners of his day (see Rom. 11:8–10).

Be darkened. A figure denoting perplexity (see 2 Cor. 3:14).

Pour out. See Ps. 79:6; Jer. 10:25.

Habitation. Heb. tirah, “encampment,” or “enclosure,” like the circle of tents of a nomadic tribe, hence any place of abode, a camp, a castle, or a palace. The psalmist prays that the place of abode occupied by his enemies may be empty, and that they may perish. This verse is applied to the office held by Judas (see Acts 1:20).

Talk to the grief. That is, they add to the sorrow of the afflicted by defaming his character and by misconstruing his expressions of impatience under trial (see on Ps. 41:5–8). This verse states an additional reason for the psalmist’s imprecation.

Into thy righteousness. The psalmist prays that sinners may be treated as they deserve, not as if they were righteous.

Blotted out. See on Ex. 32:32; cf. Ps. 56:8; Dan. 12:1; Phil. 4:3; Rev. 3:5; 13:8.

But I. The psalmist uses the personal pronoun to introduce a sharp contrast between himself and the enemies mentioned in the preceding verses. Poor. That is, “afflicted,” or “oppressed by misery.” As the psalmist prays for the enemies who are proud and lofty to be brought down, so he prays that he who is now in the depths of affliction may be “set … up on high.” Like Ps. 22 (see vs. 22–31), Ps. 69 closes with vows of gratitude and expressions of hopeful praise.

Name. See on Ps. 5:11; 7:17. With a song. This psalm is a fulfillment of the psalmist’s vow of praise.

Shall please. See on Ps. 40:6–8; 51:16, 17; 1 Sam. 15:22. Ox or bullock. The most perfect of Levitical sacrifices were not to be compared to the sacrifices of the thankful heart.

Humble. Or, “meek,” “poor.” God’s people see the psalmist’s deliverance and join him in thanksgiving. Shall live. That is, shall be encouraged, revived (see Ps. 22:26).

The Lord heareth. The psalmist’s assurance of deliverance is based on the principle stated in this verse: God cares for the afflicted (see on v. 29), “the poor in spirit” (see Matt. 5:3). Prisoners. Those who suffer, are made captive, for His sake.

Heaven. The call to praise includes the whole creation (see Ps. 96:11; 148).

Zion. See on Ps. 2:6; 9:14; 68:16.

Cities of Judah. See on Ps. 51:18.

Seed. Or, “descendants” (see Isa. 65:9). Name. See on Ps. 5:11; 7:17. The blessings promised to the seed of Abraham will be realized by the spiritual seed of Abraham (see on 2 Sam. 7:13).