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Commentary on Psalms 69 verses 1–12
In these verses David complains of his troubles, intermixing with those complaints some requests for relief.
I. His complaints are very sad, and he pours them out before the Lord, as one that hoped thus to ease himself of a burden that lay very heaven upon him.
1.He complains of the deep impressions that his troubles made upon his spirit (Psa 69:1, Psa 69:2): "The waters of affliction, those bitter waters, have come unto my soul, not only threaten my life, but disquiet my mind; they fill my head with perplexing cares and my heart with oppressive grief, so that I cannot enjoy God and myself as I used to do." We shall bear up under our troubles if we can but keep them from our hearts; but, when they put us out of the possession of our own souls, our case is bad. The spirit of a man will sustain his infirmity; but what shall we do when the spirit is wounded? That was David's case here. His thoughts sought for something to confide in, and with which to support his hope, but he found nothing: He sunk in keep mire, where there was no standing, no firm footing; the considerations that used to support and encourage him now failed him, or were out of the way, and he was ready to give himself up for gone. He sought for something to comfort himself with, but found himself in deep waters that overflowed him, overwhelmed him; he was like a sinking drowning man, in such confusion and consternation. This points at Christ's sufferings in his soul, and the inward agony he was in when he said, Now is my soul troubled; and, My soul is exceedingly sorrowful; for it was his soul that he made an offering for sin. And it instructs us, when we are in affliction, to commit the keeping of our souls to God, that we may be neither soured with discontent nor sink into despair.
2.He complains of the long continuance of his troubles (Psa 69:3): I am weary of my crying. Though he could not keep his head above water, yet he cried to his God, and the more death was in his view the more life was in his prayers; yet he had not immediately an answer of peace given in, no, nor so much of that support and comfort in praying which God's people used to have; so that he was almost weary of crying, grew hoarse, and his throat so dried that he could cry no more. Nor had he his wonted satisfaction in believing, hoping, and expecting relief: My eyes fail while I wait for my God; he had almost looked his eyes out, in expectation of deliverance. Yet his pleading this with God is an indication that he is resolved not to give up believing and praying. His throat is dried, but his heart is not; his eyes fail, but his faith does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou forsaken me? yet, at the same time, he kept hold of his relation to him: My God, my God.
3.He complains of the malice and multitude of his enemies, their injustice and cruelty, and the hardships they put upon him, Psa 69:4. They hated him, they would destroy him, for hatred aims at the destruction of the person hated; but what was his iniquity, what was his sin, what provocation had he given them, that they were so spiteful towards him? None at all: "They hate me without a cause; I never did them the least injury, that they should bear me such ill-will." Our Saviour applies this to himself (Joh 15:25): They hated me without a cause. We are apt to use this in justification of our passion against those that hate us, that we never gave them cause to hate us. But it is rather an argument why we should bear it patiently, because then we suffer as Christ did, and may then expect that God will give us redress. "They are my enemies wrongfully, for I have been no enemy to them." In a world where unrighteousness reigns so much we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong and then we may the better bear it if we receive wrong. These enemies were not to be despised, but were very formidable both for their number - They are more than the hairs of my head (Christ's enemies were numerous; those that came to seize him were a great multitude; how were those increased that troubled him!) and for their strength - They are mighty in authority and power. We are weak, but our enemies are strong; for we wrestle against principalities and powers. Then I restored that which I took not away. Applying this to David, it was what his enemies compelled him to (they made him suffer for that offence which he had never been guilty of); and it was what he consented to, that, if possible, he might pacify them and make them to be at peace with him. He might have insisted upon the laws of justice and honour, the former not requiring and the latter commonly thought to forbid the restoring of that which we took not away, for that is to wrong ourselves both in our wealth and in our reputation. Yet the case may be such sometimes that it may become our duty. Blessed Paul, though free from all men, yet, for the honour of Christ and the edification of the church, made himself a servant to all. But, applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood: Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence. God's glory, in some instances of it, was taken away by the sin of man; man's honour, and peace, and happiness, were taken away; it was not he that took them away, and yet by the merit of his death he restored them.
4.He complains of the unkindness of his friends and relations, and this is a grievance which with an ingenuous mind cuts as deeply as any (Psa 69:8): "I have become a stranger to my brethren; they make themselves strange to me and use me as a stranger, are shy of conversing with me and ashamed to own me." This was fulfilled in Christ, whose brethren did not believe on him (Joh 7:5), who came to his own and his own received him not (Joh 1:11), and who was forsaken by his disciples, whom he had been free with as his brethren.
5.He complains of the contempt that was put upon him and the reproach with which he was continually loaded. And in this especially his complaint points at Christ, who for our sakes submitted to the greatest disgrace and made himself of no reputation. We having by sin injured God in his honour, Christ made him satisfaction, not only by divesting himself of the honours due to an incarnate deity, but by submitting to the greatest dishonours that could be done to any man. Two things David here takes notice of as aggravations of the indignities done him: - (1.) The ground and matter of the reproach, Psa 69:10, Psa 69:11. They ridiculed him for that by which he both humbled himself and honoured God. When men lift up themselves in pride and vain glory they are justly laughed at for their folly; but David chastened his soul, and clothed himself with sackcloth, and from his abasing himself they took occasion to trample upon him. When men dishonour God it is just that their so doing should turn to their dishonour; but when David, purely in devotion to God and to testify his respect to him, wept, and chastened his soul with fasting, and made sackcloth his garment, as humble penitents used to do, instead of commending his devotion and recommending it as a great example of piety, they did all they could both to discourage him in it and to prevent others from following his good example; for that was to his reproach. They laughed at him as a fool for mortifying himself thus; and even for this he became a proverb to them; they made him the common subject of their banter. We must not think it strange if we be ill spoken of for that which is well done, and in which we have reason to hope that we are accepted of God. Our Lord Jesus was stoned for his good works (Joh 10:32), and when he cried, Eli, Eli - My God, my God, was bantered, as if he called for Elias. (2.) The persons that reproached him, Psa 69:12. [1.] Even the gravest and the most honourable, from whom better was expected: Those that sit in the gate speak against me, and their reproaches pass for the dictates of senators and the decrees of judges, and are credited accordingly. [2.] The meanest, and the most despicable, the abjects (Psa 35:15), and scum of the country, the children of fools, yea, the children of base men, Job 30:8. Such drunkards as these make themselves vile, and he was the song of the drunkards; they made themselves and their companions merry with him. See the bad consequences of the sin of drunkenness; it makes men despisers of those that are good, Ti2 3:3. When the king was made sick with bottles of wine he stretched out his hand with scorners, Hos 7:5. The bench of the drunkards is the seat of the scornful. See what is commonly the lot of the best of men: those that are the praise of the wise are the song of fools. But it is easy to those that rightly judge of things to despise being thus despised.
II. His confessions of sin are very serious (Psa 69:5): "O God! thou knowest my foolishness, what is and what is not; my sins that I am guilty of are not hidden from thee, and therefore thou knowest how innocent I am of those crimes which they charge upon me." Note, Even when, as to men's unjust accusations, we plead Not guilty, yet, before God, we must acknowledge ourselves to have deserved all that is brought upon us, and much worse. This is the genuine confession of a penitent, who knows that he cannot prosper in covering his sin, and that therefore it is his wisdom to acknowledge it, because it is naked and open before God. 1. He knows the corruption of our nature: Thou knowest the foolishness that is bound up in my heart. All our sins take rise from our foolishness. 2. He knows the transgressions of our lives; they are not hidden from him, no, not our heart-sins, no, not those that are committed most secretly. They are all done in his sight, and are never cast behind his back till they are repented of and pardoned. This may aptly be applied to Christ, for he knew no sin, yet he was made sin for us; and God knew it, nor was it hidden from him, when it pleased the Lord to bruise him and put him to grief.
III. His supplications are very earnest. 1. For himself (Psa 69:1): "Save me, O God! save me from sinking, from despairing." Thus Christ was heard in that he feared, for he was saved from letting fall his undertaking, Heb 5:7. 2. For his friends (Psa 69:6): Let not those that wait on thee, O Lord God of hosts! and that seek thee, O God of Israel! (under these two characters we ought to seek God, and in seeking him to wait on him, as the God of hosts, who has all power to help, and as the God of Israel in covenant with his people, whom therefore he is engaged in honour and truth to help) be ashamed and confounded for my sake. This intimates his fear that if God did not appear for him it would be a discouragement to all other good people and would give their enemies occasion to triumph over them, and his earnest desire that whatever became of him all that seek God, and wait upon him, might be kept in heart and kept in countenance, and might neither be discouraged in themselves nor exposed to contempt from others. If Jesus Christ had not been owned and accepted of his Father in his sufferings, all that seek God, and wait for him, would have been ashamed and confounded; but they have confidence towards God, and in his name come boldly to the throne of grace.
IV. His plea is very powerful, Psa 69:7, Psa 69:9. Reproach was one of the greatest of his burdens: "Lord, roll away the reproach, and plead my cause, for, 1. It is for thee that I am reproached, for serving thee and trusting in thee: For thy sake I have borne reproach." Those that are evil spoken of for well-doing may with a humble confidence leave it to God to bring forth their righteousness as the light. 2. "It is with thee that I am reproached: The zeal of thy house has eaten me up, that is, has made me forget myself, and do that which they wickedly turn to my reproach. Those that hate thee and thy house for that reason hate me, because they know how zealously affected I am to it. It is this that has made them ready to eat me up and has eaten up all the love and respect I had among them." Those that blasphemed God, and spoke ill of his word and ways, did therefore reproach David for believing in his word and walking in his ways. Or it may be construed as an instance of David's zeal for God's house, that he resented all the indignities done to God's name as if they had been done to his own name. He laid to heart all the dishonour done to God and the contempt cast upon religion; these he laid nearer to his heart than any outward troubles of his own. And therefore he had reason to hope God would interest himself in the reproaches cast upon him, because he had always interested himself in the reproaches cast upon God. Both the parts of this verse are applied to Christ. (1.) It was an instance of his love to his Father that the zeal of his house did even eat him up when he whipped the buyers and sellers out of the temple, which reminded his disciples of this text, Joh 2:17. (2.) It was an instance of his self-denial, and that he pleased not himself, that the reproaches of those that reproached God fell upon him (Rom 15:3), and therein he set us an example.
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. [Psalms 69:9] For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
And the Jews' passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. [Psalms 69:9]
However, we must know that Psalm 68 [LXX], which contains the statement, "The zeal of your house has devoured me," and a little later "They gave me gall for my food, and in my thirst they gave me vinegar to drink," both having been recorded in the Gospels, is placed in the mouth of Christ, indicating no change in the person of the speaker.
“Not every one who says to me Lord, Lord, shall enter into the kingdom of heaven,” says the Scripture. Faith, therefore, august sovereign, must not be a mere matter of performance, for it is written, “The zeal of your house has devoured me.” Let us then with faithful spirit and devout mind call on Jesus our Lord, let us believe that he is God, to the end that whatever we ask of the Father, we may obtain in his name. For the Father’s will is that he be entreated through the Son, the Son’s that the Father be entreated.
"And the disciples remembered that it was written, 'The zeal for your house has eaten me up.' " For by zeal for the house of God the Lord cast those men out of the temple. Brothers, let each and every Christian in the members of Christ be consumed with zeal for God's house. Who is consumed with zeal for God's house? One who strives that all things that he, perhaps, sees are wicked there be corrected, [who] desires that they be improved, [who] does not keep quiet. If he cannot improve it, he suffers, he moans. The grain is not shaken out elsewhere than on the threshing floor; it puts up with the chaff that it may enter the storehouse when the chaff has been separated. You, if you are grain, do not be shaken out elsewhere than on the threshing floor in front of the storehouse, that you may not be picked up by birds before you are gathered into the storehouse. For the birds of the sky, the powers on high, are on the watch to snatch something from the threshing floor, and they snatch only what has been shaken out from there. Therefore let zeal for God's house consume you; let zeal for God's house, in which house of God he is a member, consume each and every Christian.
For this reason, the unquenchable fire there will have to burn whatever healing penance and a salutary conversion of life here has failed to cure. The burning pit of hell will be open, and to it there will be a descent but no means of return. Souls that have been stripped of the garment of faith and are mortally dead will be buried there forever, destined to be cast into the darkness outside where they will not be visited for all eternity. They will be unhappily shut out in exterior darkness, I repeat, or rather they will still more unhappily be enclosed in it. Concerning this pit the prophet relates, “Let not the abyss swallow me up, nor the pit close its mouth over me.” He said, “Let not the pit close its mouth over me” for this reason, because when it admits the guilty, it will be closed above and opened below, extending to the depths. No breathing space will be left, no breath of air will be available when the doors press down from above. Those who say farewell to the things of nature will be cast down there; since they have refused to know God, they will no longer be recognized by him, and dying to life they will live for endless death. The happy souls who now use their wealth wisely, content with bodily necessities and generous with their possessions, pure in themselves and not cruel toward others, free themselves from the fiery night of this infernal region. This punishment will detain those who will perish for all eternity, since they have lost the grace of baptism and have not restored it through repentance. To them it is said, “The chaff he will burn up with unquenchable fire.”
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SUMMARY
Psalms 69:9 stands as a profound declaration of the psalmist's intense devotion and vicarious suffering, articulating an overwhelming passion for God's honor and the sanctity of His dwelling place. It reveals a consuming zeal for the divine cause, leading the psalmist to willingly absorb the insults and reproaches originally directed at God Himself, thereby highlighting a deep, selfless identification with the Almighty's reputation and mission.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 69:9 employs several powerful literary devices to convey its profound message. The most striking is Metaphor, specifically in the phrase "hath eaten me up." This vivid imagery personifies zeal as a ravenous entity that consumes the psalmist, effectively communicating the overwhelming and all-encompassing nature of his passion. It is also an example of Hyperbole, exaggerating the effect of zeal to emphasize its intensity and the psalmist's complete absorption in God's cause, suggesting a spiritual and emotional consumption. Furthermore, the verse exhibits a form of Parallelism, where the second clause ("the reproaches of them that reproached thee are fallen upon me") echoes and expands upon the theme of the first, demonstrating the direct consequence of the psalmist's consuming zeal for God's house: suffering the same insults as God. The structure also highlights the psalmist's deep Identification with God, where his personal experience becomes inextricably linked to the divine honor, making his suffering a reflection of God's own dishonor in a fallen world.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the cost of radical devotion to God, where personal suffering becomes intertwined with divine honor. It sets a precedent for understanding that true zeal for God's kingdom often involves enduring opposition and absorbing the scorn directed at Him. This theme resonates throughout Scripture, demonstrating that those who faithfully represent God in a fallen world will inevitably face the same hostility that is directed towards God Himself. The psalmist's experience foreshadows a greater fulfillment in the person of Jesus Christ, who perfectly embodied this consuming zeal and bore the ultimate reproach.
REFLECTION AND APPLICATION
Psalm 69:9 challenges believers to examine the depth and authenticity of their devotion to God. Do we possess a "zeal" for God's "house"—His church, His truth, His kingdom, His glory—that is so consuming it shapes our very being? This zeal should manifest not as mere enthusiasm but as a fervent, protective love for God's honor and a commitment to His purposes, even when it demands personal sacrifice. Such zeal compels us to defend truth, promote righteousness, and cherish the community of faith, prioritizing God's glory above personal comfort or reputation. Furthermore, the verse calls us to a profound solidarity with God, recognizing that in a world often hostile to divine truth, identifying with Christ means being willing to bear the "reproaches" directed at Him. This may involve enduring misunderstanding, criticism, mockery, or even persecution for standing firm in faith and upholding biblical values. Our willingness to absorb such scorn, rather than shrinking from it, is a powerful testament to our loyalty and love for God, mirroring the selfless example of the psalmist and, supremely, of our Lord. It is a call to courageous, costly discipleship that prioritizes God's honor above all else.
Questions for Reflection
FAQ
What does "the zeal of thine house hath eaten me up" truly mean?
Answer: This phrase vividly expresses an overwhelming, all-consuming passion for God's dwelling place (His Temple, representing His presence and honor) and, by extension, for His glory and righteousness. The psalmist's devotion is so intense that it metaphorically "eats him up," implying that this zeal fully dominates his being, thoughts, and actions, potentially leading to exhaustion or personal suffering as he champions God's cause. It signifies a profound, almost protective, ardor for God's holiness and the sanctity of His name, driving the psalmist to action and endurance. This intense zeal is a powerful motivator, as seen in the actions of Jesus when He cleansed the Temple, fulfilling this very prophecy, as recorded in John 2:17.
CHRIST-CENTERED FULFILLMENT
Psalm 69:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The first part of the verse, "For the zeal of thine house hath eaten me up," is directly quoted in John 2:17 in reference to Jesus' righteous indignation when He cleansed the Temple. His actions, overturning tables and driving out merchants, were a powerful demonstration of His consuming passion for the sanctity of His Father's house, revealing a divine zeal that literally "ate Him up" with fervor for God's honor. This was not mere anger but a holy, protective love for the integrity of worship and the glory of God, a zeal that compelled Him to purify what had been defiled. Furthermore, the second part, "and the reproaches of them that reproached thee are fallen upon me," is quoted by Paul in Romans 15:3 to explain that Christ "did not please Himself, but as it is written, 'The reproaches of those who reproached You fell on Me.'" Jesus perfectly identified with God's honor and bore the full weight of humanity's scorn and opposition directed at God. From the accusations of blasphemy to the relentless mockery on the cross, as detailed in Matthew 27:39-44, Christ absorbed every insult and disgrace intended for God, demonstrating His perfect obedience and selfless love. His suffering was not merely personal but vicarious, bearing the shame and sin of the world, as 1 Peter 2:24 affirms. Thus, Psalm 69:9 paints a vivid prophetic portrait of the Messiah, whose life was defined by an unparalleled zeal for God and a willingness to endure ultimate reproach for the sake of divine glory and human salvation.