TRV
Translation
American Standard Version
Draw nigh unto my soul, and redeem it: Ransom me because of mine enemies.
World English Bible Messianic
Draw near to my soul, and redeem it. Ransom me because of my enemies.
Geneva Bible (1599)
Draw neere vnto my soule and redeeme it: deliuer me because of mine enemies.
In the KJVVerse 14,954 of 31,102
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Commentary on Psalms 69 verses 13–21
13 ¶ But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
15 Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.
16 Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.
17 And hide not thy face from thy servant; for I am in trouble: hear me speedily.
18 Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.
19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.
21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–21. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 69
"Give heed to my soul, and redeem her," does need no exposition: let us see therefore what follows. "Because of mine enemies deliver me" [Psalm 69:18]. This petition is evidently wonderful, neither briefly to be touched upon, nor hastily to be skipped over; truly wonderful: "Because of mine enemies deliver me." What is, "Because of mine enemies deliver me"?...I see no reason for this petition, "Because of mine enemies deliver me:" unless we understand it of something else, which when I shall have spoken by the help of the Lord, He shall judge in you, that dwells in you. There is a kind of secret deliverance of holy men: this for their own sakes is made. There is one public and evident: this is made because of their enemies, either for their punishment, or for their deliverance. For truly God delivered not the brothers in the book of Maccabees from the fires of the persecutor. [2 Maccabbees vii] ...But again the Three Children openly were delivered from the furnace of fire; [Daniel 3:26] because their body also was rescued, their safety was public. The former were in secret crowned, the latter openly delivered: all however saved....There is then a secret deliverance, there is an open deliverance. Secret deliverance does belong to the soul, open deliverance to the body as well. For in secret the soul is delivered, openly the body. Again, if so it be, in this Psalm the voice of the Lord let us acknowledge: to the secret deliverance does belong that whereof he spoke above, "Give heed to my soul, and redeem her." There remains the body's deliverance: for on His arising and ascending into the Heavens, and sending the Holy Ghost from above, there were converted to His faith they that at His death did rage, and out of enemies they were made friends through His grace, not through their righteousness. Therefore he has continued, "Because of mine enemies deliver me. Give heed to my soul," but this in secret: but "because of mine enemies deliver" even my body. For mine enemies it will profit nothing if soul alone You shall have delivered; that they have done something, that they have accomplished something, they will believe. "What profit is there in my blood, while I go down into corruption?" Therefore "give heed to my soul, and redeem her," which You alone know: secondly also, "because of mine enemies deliver me," that my flesh may not see corruption.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 69:18 is a deeply personal and urgent plea from a soul in profound distress, crying out to God for His intimate presence, comprehensive redemption from spiritual and existential bondage, and decisive deliverance from relentless adversaries. It encapsulates the desperate human longing for divine intervention when overwhelmed by suffering, scorn, and opposition, serving as a powerful declaration of absolute dependence on the Almighty for rescue and restoration in the face of seemingly insurmountable challenges.
CONTEXT
Literary Context: Psalm 69 stands as one of the most poignant and extensive lament psalms in the Psalter, articulating the intense suffering of an individual, often seen as a prototype for the righteous sufferer. The psalmist vividly describes being in a state of overwhelming peril, feeling "sunk in deep mire" where there is "no foothold" and "deep waters engulf" him (Psalms 69:2). This imagery conveys utter helplessness and impending doom. Throughout the preceding verses, the speaker details profound distress, including public shame, alienation from family and friends due to his fervent devotion to God, and malicious opposition from numerous, powerful enemies. Verse 18 marks a pivotal shift from describing his plight and calling for justice upon his persecutors to a direct, desperate, and personal supplication for God's immediate and active intervention. It is a moment of raw vulnerability where the psalmist shifts from lament to an earnest plea for salvation, anticipating a future state of praise upon deliverance.
Historical & Cultural Context: While traditionally attributed to King David, reflecting his experiences of betrayal and persecution (e.g., during Absalom's rebellion, as described in 2 Samuel 15), the intensity of the suffering and the nature of the opposition have led some scholars to suggest a later authorship, possibly during the Babylonian exile or post-exilic period. Regardless of the precise historical setting, the psalm reflects a common experience in ancient Israel where personal and national well-being were profoundly intertwined with one's relationship with God. Enemies were not merely personal adversaries but often perceived as agents of chaos, injustice, or opposition to God's righteous order. The cultural emphasis on reputation, honor, and community solidarity made the psalmist's public shame, alienation, and false accusations particularly devastating. The plea for "redemption" resonates deeply with the ancient Near Eastern concept of the go'el, or "kinsman-redeemer," who had the legal and moral obligation to buy back or deliver a relative from slavery, debt, or peril, highlighting God's role as the ultimate rescuer of His people from any form of bondage or threat.
Key Themes: Psalm 69, and particularly the urgent petition in verse 18, contributes significantly to several major theological and narrative themes within the Psalter and the broader biblical canon. A prominent theme is the suffering of the righteous, where individuals endure affliction not primarily for personal sin, but often because of their devotion and zeal for God, as exemplified by the psalmist's declaration, "zeal for your house has consumed me" (Psalms 69:9). This suffering often leads to the theme of divine justice and retribution, as the psalmist frequently calls upon God to punish his malevolent enemies. The verse also powerfully highlights the necessity of divine presence and intervention, emphasizing that true and complete deliverance comes solely from God's active and intimate involvement. The concepts of redemption and deliverance are paramount, underscoring God's sovereign power to rescue His people from any form of bondage, whether spiritual, emotional, or physical. Finally, the psalm serves as a profound model of lament and petition, demonstrating honest, fervent, and vulnerable prayer in the midst of extreme distress, ultimately resting on unwavering trust in God's saving power and His faithfulness to His covenant people, a trust seen throughout the psalms, such as in Psalm 22.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 69:18 employs several powerful literary devices to convey the psalmist's profound distress and urgent plea. The most prominent is Personification, as the psalmist addresses his "soul" (nephesh) as if it were a distinct entity capable of receiving divine proximity and redemption. This emphasizes the deep, internal nature of his suffering and the holistic scope of the desired rescue. There is also an implied Metaphor of spiritual or emotional bondage, where the "soul" is held captive, necessitating a divine "redemption" that goes beyond mere physical rescue. The structure of the verse also exhibits a form of Synonymous Parallelism, where "redeem it" and "deliver me" function as complementary petitions, both expressing the need for God's saving action, with the latter specifying the external cause of the distress. The intensity of the language, particularly the direct and urgent imperatives ("Draw nigh," "redeem," "deliver"), creates a powerful sense of Pathos, evoking sympathy and highlighting the psalmist's desperate vulnerability and absolute dependence on divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 69:18 stands as a profound testament to the biblical understanding of God's character as both immanent and redemptive. It underscores the truth that God is not a distant deity but one who "draws nigh" to His suffering children, actively engaging with their deepest pains and fears. This verse highlights the universal human experience of facing overwhelming opposition and the essential need to cast oneself entirely upon God for deliverance. Theologically, it reinforces the concept of God as the ultimate Kinsman-Redeemer (go'el), capable of liberating His people from any form of bondage—be it sin, despair, or the oppression of adversaries. It also speaks to the nature of righteous suffering, where one's faithfulness can provoke hostility, yet God remains the faithful protector and vindicator. The psalmist's raw honesty in prayer serves as a model for believers, encouraging them to bring their deepest anguish and most desperate needs before a God who hears and acts, demonstrating His covenant faithfulness and power to save.
REFLECTION AND APPLICATION
Psalms 69:18 offers a timeless model for prayer in moments of profound personal suffering, spiritual warfare, or when facing relentless opposition. It teaches us the critical importance of seeking God's intimate presence above all else when feeling overwhelmed or distant. Our first and most fervent cry should be for Him to "draw nigh unto my soul," to make His presence tangibly felt and His power known in the deepest parts of our being. This verse also instills confidence in God as the ultimate Redeemer, capable of freeing us from any form of bondage—whether from the chains of sin, the grip of fear, the despair of circumstances, or the malicious schemes of spiritual and physical adversaries. We are encouraged to pray boldly for His redemptive work in every area of our lives, trusting that He desires our holistic liberation. Furthermore, it validates the reality of opposition in the life of faith and empowers us to confidently ask God for deliverance from those who oppose us or seek our harm, resting in His sovereign protection and ultimate justice. Even in the deepest valleys, this psalm reminds believers that a fervent, honest, and vulnerable prayer for God's active involvement can ignite hope and secure the promise of divine rescue, transforming our deepest anguish into a testimony of His faithfulness.
Questions for Reflection
FAQ
What does "Draw nigh unto my soul" mean for a modern believer?
Answer: For a modern believer, "Draw nigh unto my soul" is a profound prayer for God's intimate and active presence in one's deepest being. It signifies a longing for God to be personally involved in our internal struggles—our anxieties, fears, despair, spiritual battles, and emotional pain. It's an invitation for the Holy Spirit to comfort, guide, and empower us from within, reminding us that God is not distant but desires a close, personal relationship, especially in times of distress. It echoes the New Testament promise that if we draw near to God, He will draw near to us, assuring us of His accessible and comforting presence.
Is the "redemption" mentioned in this verse only about salvation from sin?
Answer: While ultimately fulfilled in Christ's redemption from sin, the "redemption" (Hebrew: gâʼal, H1350) in Psalms 69:18 is broader in its immediate context. It refers to a comprehensive rescue or liberation from any form of bondage, peril, or oppression that the psalmist is experiencing. This includes emotional distress, social alienation, physical danger, and the overwhelming power of his enemies. For believers today, it encompasses not only salvation from sin but also deliverance from despair, fear, addiction, harmful circumstances, and the spiritual attacks that seek to enslave the "soul." It points to God's holistic work of setting us free from all that binds us, demonstrating His power as the ultimate Kinsman-Redeemer.
Who are the "enemies" the psalmist refers to, and how does this apply to us?
Answer: The "enemies" (Hebrew: ʼôyêb, H341) in Psalms 69 refer to those who actively oppose, persecute, and seek to harm the psalmist, often due to his faithfulness to God. These could be personal adversaries, political foes, or even those within his own community who scorn him. For believers today, "enemies" can manifest in various forms: literal human opposition, spiritual forces of darkness (Ephesians 6:12), internal struggles like self-doubt, anxiety, or addiction, or even systemic injustices that oppress. The prayer for deliverance is a recognition that God is our ultimate protector and advocate against all that seeks to undermine our well-being, faith, and purpose, and that He will ultimately bring justice.
CHRIST-CENTERED FULFILLMENT
Psalms 69:18 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. This psalm is one of the most frequently quoted Old Testament passages in the New Testament, directly applied to Christ's suffering and zeal (e.g., John 2:17 and Romans 15:3). Jesus, in His earthly ministry, certainly experienced the intense opposition and malicious hatred of "enemies" who sought His harm, ultimately leading to His unjust crucifixion. On the cross, Jesus cried out, experiencing a profound sense of abandonment (e.g., Matthew 27:46), a moment where He, in a sense, prayed for God to "draw nigh" to His soul as He bore the sin of the world and faced the ultimate spiritual battle. It was through His ultimate sacrifice that God "redeemed" humanity, not just from external enemies, but from the bondage of sin and death itself, purchasing us with His own blood (Colossians 1:13-14). His resurrection was the ultimate "deliverance" from death, securing victory over all spiritual adversaries and powers (Hebrews 2:14-15). Thus, the cry of the psalmist for redemption and deliverance is perfectly answered in Christ, who not only experienced the depths of human suffering and opposition but also became the Lamb of God who takes away the sin of the world (John 1:29), offering a complete and eternal redemption to all who believe. Through Him, God truly "draws nigh" to our souls, making His presence known through the indwelling Holy Spirit, and continues to deliver us from our enemies, both seen and unseen.