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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.
On the first occasion we nearly perished of hunger and thirst while we were wandering about in the desert [without food] for five days and five nights. On the second occasion we traveled over savage, rugged mountains until our feet were pierced by the stones, and we suffered very great pain and very nearly had to yield up our souls. On the third occasion we sank in the mud several times more than waist deep, and there was none to help [us], and we cried out the words of the blessed David, “Save me, O God, for the waters have come even to my soul. I have sunk into a dark abyss, wherein is no place on which to stand. Save me from the mire so that I do not sink.” On the fourth occasion a great flood burst on us at the time when the Nile floods, and we walked about in the water, and we sank down very nearly to the nostrils [of the animal that we rode], and we cried out and said, “Drown us not, O Lord, in a whirlpool of waters, and let not the abyss swallow us up, and let not the pit close its mouth over us.”
"Fixed I am in the clay of the deep, and there is no substance" [Psalm 69:2]. What called the clay? Is it those very persons that have persecuted? For out of clay man has been made. [Genesis 2:7] But these men by falling from righteousness have become the clay of the deep, and whosoever shall not have consented to them persecuting and desiring to draw him to iniquity, out of his clay does make gold. For the clay of the same shall merit to be converted into a heavenly form, and to be made associate of those of whom says the Title of the Psalm, "in behalf of them that shall be changed." But at the time when these were the clay of the deep, I stuck in them: that is, they held Me, prevailed against Me, killed Me. "Fixed" then "I am in the clay of the deep, and there is no substance." What is this, "there is no substance"? Can it be that clay itself is not a substance? What is then, "fixed I am"? Can it be that Christ has thus stuck? Or has He stuck, and was not, as has been said in the book of Job, "the earth delivered into the hands of the ungodly man"? [Job 9:24] Was He fixed in body, because it could be held, and suffered even crucifixion? For unless with nails He had been fixed, crucified He had not been. Whence then "there is no substance"? Is that clay not a substance? But we shall understand, if it be possible, what is, "and there is no substance," if first we shall have understood what is a substance. For there is substance spoken of even of riches, as we say, he has substance, and he has lost substance....
Previously, you see, when [Christ] was showing us an example of humility in the flesh, it was said with reference to his passion that the waves of the sea rose mightily against him, to which he yielded voluntarily for our sakes, so fulfilling the prophecy, "I came into the depth of the sea, and the tempest overwhelmed me." Thus he did not rebut the false witnesses or the savage roar of the crowd, "Have him crucified!" He did not use his power to quell the raging hearts and stop the mouths of the furious mob, but he bore it all with patience. They did to him whatever they wanted, because "he became obedient unto death, even death on a cross."
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SUMMARY
Psalms 69:2 is a profound expression of overwhelming distress, using vivid aquatic metaphors to convey a sense of utter helplessness and impending doom. The psalmist describes sinking into an inescapable quagmire and being submerged by torrents of water, symbolizing a crisis so severe that all stability and hope of self-rescue are lost. This verse not only articulates the deep suffering of the psalmist, traditionally David, but also carries significant prophetic weight, foreshadowing the profound agony and rejection experienced by Jesus Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 69:2 is rich in Imagery, painting a vivid picture of a soul in extreme peril through the use of natural elements. The primary literary device is Metaphor, where "deep mire," "deep waters," and "floods" serve as powerful representations of the psalmist's overwhelming suffering, opposition, and despair. This is further intensified by Hyperbole, as the language exaggerates the extent of the distress to convey its all-consuming nature, suggesting a situation beyond normal human endurance. The verse also employs Parallelism, specifically synonymous parallelism, where the two clauses ("I sink in deep mire, where [there is] no standing" and "I am come into deep waters, where the floods overflow me") express similar ideas of being overwhelmed, but the second clause intensifies the imagery, moving from sinking in mud to being engulfed by torrents of water. This creates a cumulative effect, emphasizing the escalating and inescapable nature of the psalmist's crisis. The repetition of the idea of being overwhelmed reinforces the psalmist's desperate state.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 69:2 powerfully articulates the human experience of profound suffering and helplessness, a theme deeply woven throughout Scripture. It reminds us that even the righteous can face circumstances so overwhelming that they feel entirely beyond their control, mirroring the experiences of many biblical figures who cried out to God from the depths of despair. The verse underscores the theological truth that human strength and self-reliance are utterly insufficient when confronted with such trials, thereby highlighting the absolute necessity of divine intervention. It validates the raw, honest expression of lament before God, acknowledging that true faith does not deny pain but brings it transparently to the only One capable of delivering. This deep distress, paradoxically, serves to magnify God's power and faithfulness when He ultimately brings deliverance, proving His sovereignty even in the midst of chaos.
REFLECTION AND APPLICATION
Psalms 69:2 offers profound resonance for anyone navigating periods of overwhelming crisis, whether emotional, spiritual, or physical. It provides a biblical language for expressing the deepest forms of despair, validating the feeling of being utterly submerged by life's difficulties with "no standing" to be found. In a world that often pressures individuals to maintain a facade of strength, this verse grants permission to be vulnerable and honest about our struggles. It reminds us that even the most faithful servants of God, like David, experienced moments of extreme anguish and helplessness. For believers, it serves as a crucial reminder that when we are truly "in over our heads," our only true recourse is to cry out to God, who alone can pull us from the "deep mire" and lift us above the "overflowing floods." It encourages us to bring our unfiltered pain, fear, and helplessness before our compassionate God, trusting that He hears and will ultimately deliver, often in ways we cannot foresee, demonstrating His unwavering love and power.
Questions for Reflection
FAQ
Is Psalms 69:2 solely about David's personal suffering, or does it have a broader meaning?
Answer: While Psalms 69:2, and indeed the entire Psalm 69, is deeply rooted in the personal experiences of the psalmist, traditionally David, it carries a profound dual meaning. Historically, it reflects the intense persecution, betrayal, and unjust suffering that David endured, whether from King Saul, his own son Absalom, or other adversaries. The vivid imagery of sinking in mire and being overwhelmed by floods certainly captures the emotional and physical distress of a person facing such overwhelming opposition. However, the New Testament extensively applies passages from Psalm 69 to the life and suffering of Jesus Christ, indicating its significant prophetic dimension. Verses from Psalm 69 are quoted or alluded to multiple times in relation to Christ's rejection, His zeal for God's house, His thirst on the cross, and the unjust hatred He experienced. For example, John 15:25 directly quotes a phrase from Psalm 69:4 to describe the world's hatred for Jesus. Therefore, while it speaks to David's personal lament, it also serves as a prophetic foreshadowing of the ultimate suffering of the Messiah, making its meaning far broader than just an individual's experience.
CHRIST-CENTERED FULFILLMENT
Psalms 69:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalmist laments sinking in "deep mire" and being overwhelmed by "deep waters" and "floods," these metaphors powerfully prefigure the unparalleled suffering and rejection experienced by the Messiah. Jesus, the sinless Son of God, truly "sank" into the deepest mire of human sin and suffering, bearing the weight of the world's iniquity on the cross. He was "come into deep waters" of abandonment, not only by His disciples but even feeling the temporary withdrawal of His Father's presence as He became sin for us, as described in 2 Corinthians 5:21. The "floods" of human hostility, false accusation, and divine wrath truly "overflowed" Him, culminating in His agonizing cry from the cross, recorded in Matthew 27:46. The psalmist's experience of being hated without cause, as expressed in Psalm 69:4, is directly applied to Christ in John 15:25. Even the specific detail of His thirst on the cross, leading to the offering of sour wine, is seen as a fulfillment of Psalm 69:21, as recorded in John 19:28-29. Thus, Psalms 69:2 is not merely a historical lament but a divinely inspired prophecy that paints a vivid picture of the depth of suffering Christ endured to secure our salvation, demonstrating that He truly entered our deepest mire to lift us out and offer us a firm standing in Him, as He is the rock upon which we build.