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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.
“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 I have covered in fasting My Soul, and it became to Me for a reviling" [Psalm 69:10]. His fasting was, when there fell away all they that had believed in Him; because also it was His hunger, that men should believe in Him: because also it was His thirst, when He said to the woman, I thirst, "give Me to drink:" [John 4:7] yea for her faith He was thirsting. And from the Cross when He was saying, "I thirst," [John 19:28] He was seeking the faith of them for whom He had said, "Father, forgive them, for they know not what they do." [Luke 23:34] But what did those men give to drink to Him thirsty? Vinegar. Vinegar is also called old. With reason of the old man they gave to drink, because they willed not to be new. Why willed they not to become new? Because to the title of this Psalm whereon is written, "For them that shall be changed," they belonged not. Therefore, "I have covered in fasting My Soul." Lastly, He put from Him even the gall which they offered: He chose rather to fast than to accept bitterness. For they enter not into His Body that are embittered, whereof in another place a Psalm says, "They that are embittered shall not be exalted in themselves." Therefore, "I have covered in fasting My Soul: and it became to Me for a reviling." This very thing became to Me for a reviling, that I consented not to them, that is, from them I fasted. For he that consents not to men seducing to evil, fasts from them; and through this fasting earns reviling, so that he is upbraided because he consents not to the evil thing.
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 69:10 powerfully articulates the psalmist's profound anguish, revealing how his sincere acts of devotion—specifically weeping and self-humiliation through fasting—were not met with empathy or understanding, but were instead twisted into a source of public scorn and deep personal reproach. This verse vividly portrays the paradox of righteous suffering, where genuine piety is perversely used by adversaries as grounds for mockery, intensifying the psalmist's lament and his earnest plea for divine intervention against relentless opposition.
CONTEXT
Literary Context: Psalm 69 is a deeply personal and intensely emotional lament, widely regarded as one of the most significant Messianic psalms within the Psalter. The psalmist opens by describing himself as overwhelmed by troubles, feeling as though he is drowning in deep waters and sinking in mire, exhausted from crying out to God (Psalms 69:1-3). He laments being hated without cause and unjustly accused, with his enemies outnumbering the hairs of his head (Psalms 69:4). Verse 10 follows the psalmist's declaration that his zeal for God's house has consumed him, leading to the reproaches of those who revile God falling upon him (Psalms 69:9). It precedes further descriptions of his public humiliation, where he is mocked by those who sit in the gate and becomes the subject of drunkards' songs (Psalms 69:12). In this immediate narrative flow, verse 10 highlights a specific, intimate spiritual discipline that, far from bringing solace or respect, only amplified his public disgrace, underscoring the malicious nature of his adversaries.
Historical & Cultural Context: Fasting was a foundational and multifaceted spiritual discipline in ancient Israel, undertaken for various purposes, including mourning, repentance, seeking divine guidance, or expressing profound humility before God. It was frequently accompanied by weeping, sackcloth, and ashes, symbolizing a deep state of self-abasement and earnest supplication. While often a private act of devotion, its visible manifestations (e.g., a gaunt appearance, public displays of grief) could be observed by others. In a culture where honor and shame were paramount, "reproach" (Hebrew: cherpah) carried immense social and personal weight, signifying public disgrace, insult, and the profound loss of social standing. For the psalmist's sincere and deeply personal acts of humbling himself before God to be twisted into a reason for public humiliation was an egregious violation of both social and spiritual norms. This context starkly illuminates the depth of the psalmist's suffering, as his most intimate expressions of devotion were weaponized against him by his enemies.
Key Themes: This verse significantly contributes to several overarching themes within Psalm 69 and the broader Psalter. Firstly, it powerfully illustrates the theme of Suffering for Righteousness, where genuine piety, spiritual devotion, and faithfulness to God are met with misunderstanding, scorn, and active persecution from a hostile world. The psalmist's experience foreshadows the reality that unwavering faith can often invite adversity rather than worldly ease. Secondly, it highlights the vulnerability of Spiritual Discipline as a Target; acts intended for personal spiritual growth and communion with God can be perversely twisted and ridiculed by those who oppose divine truth. The profound irony is palpable: an act of profound humility becomes a source of public humiliation. Lastly, the verse deepens the Messianic Foreshadowing inherent in the psalm. The unjust suffering, intense reproach, and public humiliation experienced by the psalmist find their ultimate and perfect fulfillment in the life and ministry of Jesus Christ. Just as the psalmist was mocked for his devotion, so too was Jesus, whose zeal for God's house consumed Him (John 2:17), and whose suffering involved profound reproach, as He did not please Himself but bore the insults of those who insulted God (Romans 15:3).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 69:10 masterfully employs several literary devices to convey the psalmist's intense suffering and the injustice he faces. The most striking is Irony, where the very acts intended for spiritual humility and communion with God (weeping and fasting) are paradoxically transformed into causes for public scorn and humiliation. This creates a stark and painful contrast between the psalmist's pious intentions and the cruel reception from his enemies. The verse also functions as a powerful element within the broader Lament genre, expressing deep personal pain, a sense of profound injustice, and an urgent plea for divine intervention. The psalmist's detailed description of his suffering, including the specific nature of the reproach, serves to evoke empathy and underscore the severity of his plight. Furthermore, there is a strong element of Pathos, as the psalmist's vulnerability and sincere devotion are exploited and ridiculed, designed to elicit a powerful emotional response from the reader regarding the profound injustice he endures.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 69:10 profoundly illustrates the often-unseen cost of devotion in a world that is frequently hostile to divine truth, revealing that sincere piety can invite scorn rather than commendation. Theologically, it powerfully affirms that suffering for righteousness is a recurring and integral theme in God's redemptive plan, echoing the experiences of prophets, apostles, and ultimately, Christ Himself. It challenges the simplistic notion that faithfulness invariably leads to worldly ease or universal approval, instead highlighting that true spiritual discipline and unwavering commitment to God can expose one to the ridicule and opposition of those who reject divine ways. The psalmist's experience serves as a poignant reminder that God sees and values the hidden acts of humility and devotion, even when they are publicly derided, and that divine vindication remains the ultimate hope and assurance for the faithful who endure such trials.
REFLECTION AND APPLICATION
Psalms 69:10 offers a profound and challenging mirror for believers navigating a world often indifferent, or even actively hostile, to spiritual truth. It serves as a poignant reminder that our deepest acts of devotion, our earnest cries to God, or our sincere efforts to humble ourselves may not always be understood or appreciated by those around us; indeed, they may even become targets for mockery and scorn. This verse calls us to cultivate an inner resilience and an unshakeable conviction, grounding our spiritual practices and our identity firmly in God's approval rather than seeking human applause or validation. It fosters profound empathy for all who have been ridiculed, persecuted, or misunderstood for their faith, affirming that such suffering aligns us with a long and venerable line of biblical figures, including the psalmist and, most supremely, Christ Himself. Our perseverance in genuine piety, even in the face of public reproach, becomes a powerful testament to the authenticity of our faith and our unwavering trust in God's ultimate vindication, for He sees our hearts and knows our true intentions.
Questions for Reflection
FAQ
Why would fasting lead to reproach in ancient times?
Answer: In ancient Israel, fasting was a deeply personal and often public expression of mourning, repentance, or intense supplication to God. It involved visible signs of humility, such as a gaunt appearance, unkempt hair, or even wearing sackcloth. While normally respected as a sign of piety, in the context of Psalms 69:10, the psalmist's enemies twisted these sincere acts of devotion into a reason for mockery. They likely viewed his weeping and fasting not as genuine humility, but as weakness, hypocrisy, or even madness, using his vulnerability to further their public humiliation of him. This highlights the malicious intent of his adversaries, who sought to discredit him by ridiculing his most sacred practices.
Is this psalm only about David, or does it apply to others?
Answer: While many psalms are traditionally attributed to David and reflect his personal experiences, Psalm 69 is widely recognized as having a broader application, particularly in its prophetic foreshadowing of the Messiah. The intensity of the suffering, the unjust hatred, and the specific details of reproach (e.g., being given gall and vinegar to drink, as mentioned in Psalms 69:21) transcend a singular historical figure. The New Testament frequently quotes or alludes to Psalm 69 in direct reference to Jesus Christ, indicating its ultimate fulfillment in His life and passion. Therefore, while it originates from a specific individual's lament, its profound themes of suffering for righteousness, unjust persecution, and divine vindication apply universally to believers throughout history and supremely to Christ.
How should believers today respond when their spiritual disciplines or faith are misunderstood or mocked?
Answer: Psalms 69:10 provides both comfort and guidance for believers today. Firstly, it affirms that such experiences are not new; the psalmist and even Christ Himself faced similar reproach. This normalizes the experience of misunderstanding and mockery for our faith. Secondly, it calls for perseverance in genuine piety, reminding us that our ultimate audience is God, not people. Jesus taught that true fasting should be done in secret, for God sees in secret and will reward openly (Matthew 6:16-18). When faced with mockery, believers are encouraged to trust in God's justice and ultimate vindication, knowing that those who suffer for righteousness are blessed (Matthew 5:11-12) and that God will ultimately set all things right.
CHRIST-CENTERED FULFILLMENT
Psalms 69:10 finds its most profound and poignant fulfillment in the person and redemptive work of Jesus Christ. The psalmist's lament of weeping and chastening his soul with fasting, only to be met with intense reproach, perfectly prefigures the life and passion of the Messiah. Jesus, the embodiment of perfect humility and unwavering devotion, frequently engaged in spiritual disciplines, including extended periods of fasting (Matthew 4:2) and profound weeping, most notably over Jerusalem's spiritual blindness (Luke 19:41). Yet, His perfect piety and zealous commitment to God's will were consistently met with scorn, ridicule, and outright hostility from the religious establishment and the crowds. The very acts that demonstrated His divine sonship and perfect obedience—His teaching, His miracles, His compassion, and ultimately, His suffering—were twisted into accusations of blasphemy, madness, and sedition. The New Testament explicitly links Psalm 69 to Christ's passion, quoting verses like Psalms 69:9 ("The zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me") in John 2:17 and Romans 15:3. Jesus' entire earthly sojourn was marked by being "despised and rejected of men" (Isaiah 53:3), bearing the ultimate reproach for humanity's sin, culminating in the cross where He was mocked even in His final agony (Matthew 27:39-44). Thus, the psalmist's personal anguish becomes a prophetic window into the unparalleled suffering of the Lamb of God, who endured the ultimate reproach to secure our eternal salvation.