TRV
Translation
King James Version
Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Complete Jewish Bible
You know how I am insulted, shamed and disgraced; before you stand all my foes.
Berean Standard Bible
You know my reproach, my shame and disgrace. All my adversaries are before You.
American Standard Version
Thou knowest my reproach, and my shame, and my dishonor: Mine adversaries are all before thee.
World English Bible Messianic
You know my reproach, my shame, and my dishonor. My adversaries are all before you.
Geneva Bible (1599)
Thou hast knowen my reproofe and my shame, and my dishonour: all mine aduersaries are before thee.
Young's Literal Translation
Thou--Thou hast known my reproach, And my shame, and my blushing, Before Thee are all mine adversaries.
In the KJVVerse 14,955 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
"You know my reproach, and my confusion, and my shame" [Psalm 69:19]. What is reproach? What is confusion? What shame? Reproach is that which the enemy casts in the teeth. Confusion is that which gnaws the conscience. Shame is that which causes even a noble brow to blush, because of the upbraiding with a pretended crime. There is no crime; or even if there is a crime, it does not belong to him, against whom it is alleged: but yet the infirmity of the human mind ofttimes is made ashamed even when a pretended crime is alleged; not because it is alleged, but because it is believed. All these things are in the Body of the Lord. For confusion in Him could not be, in whom guilt was not found. There was alleged as a crime against Christians, the very fact that they were Christians. That indeed was glory: the brave gladly received it, and so received it as that they blushed not at all for the Lord's name. For fearlessness had covered the face of them, having the effrontery of Paul, saying, "for I blush not because of the Gospel: for the virtue of God it is for salvation to every one believing." [Romans 1:16] O Paul, are not you a venerator of the Crucified? Little it is, he says, for me not to blush for it: nay, therein alone I glory, wherefore the enemy thinks me to blush. "But from me far be it to glory, save in the Cross of Jesus Christ, through whom to me the world is crucified, and I to the world." [Galatians 6:14] At such a brow as this then reproach alone could be hurled. For neither could there be confusion in a conscience already made whole, nor shame in a brow so free. But when it was being alleged against certain that they had slain Christ, deservedly they were pricked through with evil conscience, and to their health confounded and converted, so that they could say, "You have known my confusion." You therefore, O Lord, hast known not only my reproach but also my confusion, in certain shame also: who, though in me they believe, publicly blush to confess me before ungodly men, human tongue having more influence with them than promise divine. Behold ye therefore them: even such are commended to God, not that so He may leave them, but that by aiding them He may make them perfect. For a certain man believing and wavering has said, "I believe, O Lord, help my unbelief." [Mark 9:24]
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
Psalm 69:19 is a poignant lament from a deeply afflicted individual, likely King David, who articulates the profound emotional and social agony of public scorn, personal humiliation, and loss of honor. Despite the crushing weight of this suffering, the psalmist finds profound solace and strength in the unwavering conviction that God is intimately aware of his plight, fully cognizant of his adversaries, and stands as the ultimate witness and judge. This declaration serves as both a desperate cry for divine intervention and a powerful affirmation of trust in God's omniscience and ultimate justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 69:19 employs several potent literary devices to convey its message of suffering and trust. The most prominent is Parallelism, specifically synonymous parallelism, seen in the triplet "my reproach, and my shame, and my dishonour." This accumulation of terms intensifies the psalmist's suffering, creating a comprehensive picture of external and internal humiliation, emphasizing the multifaceted nature of his pain. The use of Anthropomorphism is evident in the phrase "Thou hast known," attributing human-like understanding, empathy, and personal awareness to God, and "adversaries are all before thee," implying God's visual perception and judicial presence. This personalizes God's involvement in the psalmist's plight, portraying Him as an attentive and engaged witness. The verse also functions as a profound Appeal to Divine Justice, as the psalmist lays out his case and his oppressors directly before God, the ultimate arbiter, implicitly seeking vindication and intervention. This direct address to God underscores the psalmist's complete reliance on divine sovereignty in the face of human injustice and his confidence in God's righteous judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 69:19 profoundly articulates the experience of the righteous sufferer who, despite facing intense public and personal humiliation, finds solace and strength in the unwavering conviction of God's intimate knowledge and ultimate justice. It underscores a core biblical truth: God is not distant or indifferent to human suffering, especially the suffering of those who are persecuted for righteousness' sake. The psalmist's transparent prayer models a deep trust in God's omniscience, believing that merely presenting his case and his adversaries before the Lord is sufficient, as God's perfect vision ensures righteous judgment. This verse encourages believers to bring their deepest wounds and their oppressors before God, not for personal vengeance, but in confident reliance on His perfect timing and just character. It reminds us that God is the ultimate witness and judge, and His awareness is a precursor to His righteous action.
REFLECTION AND APPLICATION
Psalm 69:19 offers immense comfort and guidance for believers today who face similar experiences of scorn, humiliation, or injustice. In a world where reputation can be easily tarnished and public shaming is common, the psalmist's cry reminds us that our true dignity and worth are not determined by human opinion but by God's unchanging view of us. When you feel misunderstood, publicly shamed, or unjustly treated, remember that God is fully aware. Your "reproach, shame, and dishonour" are not hidden from Him; He collects your tears and knows the depth of your pain. This verse encourages us to be utterly transparent with God, laying out our deepest hurts and even our enemies before Him, knowing that He is the ultimate listener and the just Judge. While we may long for immediate vindication, the psalmist's trust that his adversaries are "all before thee" reminds us that God will, in His perfect timing, deal with injustice. We are called to commit our cause to Him rather than seek personal revenge, finding hope and endurance in God's sovereignty, knowing that true justice ultimately rests with the Almighty. This posture of trust frees us from the burden of self-vindication and allows us to rest in God's perfect wisdom and timing.
Questions for Reflection
FAQ
Is Psalm 69 considered a Messianic Psalm, and how does this verse relate?
Answer: Yes, Psalm 69 is widely considered one of the most significant Messianic psalms, frequently quoted or alluded to in the New Testament in relation to Jesus Christ's suffering. While Psalm 69:19 itself is not directly quoted, the broader context of the psalm's themes of undeserved suffering, reproach, and the presence of adversaries directly foreshadows Christ's experience. For example, John 2:17 quotes Psalm 69:9, "Zeal for your house has consumed me." Romans 15:3 quotes the same verse, "The reproaches of those who reproached you fell on me." The offering of gall and vinegar to Jesus on the cross (Matthew 27:34 and John 19:28-29) is linked to Psalm 69:21. Even the betrayal by Judas and his replacement are tied to Psalm 69:25 and Psalm 109:8 in Acts 1:20. Thus, the profound sense of reproach, shame, and dishonor expressed in Psalm 69:19 finds its ultimate and perfect fulfillment in the unparalleled suffering of Christ.
CHRIST-CENTERED FULFILLMENT
Psalm 69:19 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's cry of "Thou hast known my reproach, and my shame, and my dishonour" perfectly prefigures the suffering of the Messiah. Jesus, the sinless Son of God, truly knew the depths of reproach and dishonor, not for His own sin, but for ours. He was "despised and rejected by men, a man of sorrows and acquainted with grief" as prophesied in Isaiah 53:3. His public ministry was met with constant scorn and opposition, culminating in the ultimate public humiliation of crucifixion—a death reserved for criminals, involving nakedness, mockery, and intense physical and emotional pain. He "endured the cross, despising the shame" (Hebrews 12:2), fully embracing the "dishonour" of becoming obedient to the point of death on a cross (Philippians 2:8). Crucially, just as the psalmist declared, Jesus's "adversaries [were] all before" the Father. Every act of betrayal, denial, false accusation, and physical abuse was fully known and observed by God. Yet, in His suffering, Jesus did not retaliate but "entrusted himself to him who judges justly" (1 Peter 2:23). His enduring of this ultimate reproach and shame was for our sake, so that we, who were once alienated and shamed by sin, might find reconciliation and hope, for "hope does not put us to shame" in Christ (Romans 5:5). Thus, Psalm 69:19 points us to the Lamb of God who bore our shame to bring us glory and eternal honor.