Psalms 69:26

KJV

For they persecute [him] whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.

KJV (with Strong's)

For they persecute {H7291}{H8804)} him whom thou hast smitten {H5221}{H8689)}; and they talk {H5608}{H8762)} to the grief {H4341} of those whom thou hast wounded {H2491}.

Complete Jewish Bible

for persecuting someone you had already stricken, for adding to the pain of those you wounded.

Berean Standard Bible

For they persecute the one You struck and recount the pain of those You wounded.

American Standard Version

For they persecute him whom thou hast smitten; And they tell of the sorrow of those whom thou hast wounded.

Commentary

### SUMMARY
Psalms 69:26 is a profound lament from the psalmist, expressing the deep anguish of being persecuted by adversaries who compound his suffering by mocking and slandering him precisely when he is already afflicted, perceiving his distress as a sign of divine judgment or abandonment. This verse powerfully highlights the cruel irony of those who inflict further pain upon someone already in a state of vulnerability, intensifying their grief through malicious words and actions.

### CONTEXT
* **Literary Context:** Psalm 69 is a deeply personal and intense lament, one of the most significant in the Psalter due to its extensive Messianic overtones. The psalmist, often identified with David, cries out from a place of overwhelming distress, feeling as though he is "sinking in deep mire" and "the floods overflow me" [Psalms 69:2](/psalms/69-2 "Psalm 69:2 - Overwhelmed by Troubles"). He describes himself as one hated without cause [Psalms 69:4](/psalms/69-4 "Psalm 69:4 - Hated Without Cause"), consumed by zeal for God's house [Psalms 69:9](/psalms/69-9 "Psalm 69:9 - Zeal for God's House"), and made a byword among his enemies [Psalms 69:11-12](/psalms/69-11 "Psalm 69:11-12 - A Byword Among Enemies"). Verse 26 falls within a section where the psalmist transitions from describing his suffering to invoking imprecations against his persecutors, calling for divine retribution for their unconscionable cruelty, particularly their mockery of his divinely permitted affliction.

* **Historical & Cultural Context:** In ancient Israel, suffering, especially severe or prolonged affliction, was often interpreted as a sign of divine displeasure or judgment (cf. [Job 4:7](/job/4-7 "Job 4:7 - Eliphaz's Accusation")). While this was a common, though often flawed, theological assumption, it meant that those who were suffering were frequently ostracized or mocked, rather than supported. To "talk to the grief" of someone already "smitten" or "wounded" by God's hand was considered an act of profound insensitivity and malice. Instead of offering comfort or seeking to understand, the enemies exploited the psalmist's perceived divine disfavor, adding verbal abuse to his existing pain, a practice that was culturally abhorrent, yet sadly common, for those who delighted in the downfall of others.

* **Key Themes:** This verse contributes to several key themes within Psalm 69 and the broader biblical narrative. Firstly, it underscores the theme of **unjust suffering and persecution**, where the righteous individual is targeted not only by human adversaries but also feels the weight of divine affliction. Secondly, it highlights the **malice and lack of empathy** inherent in human sin, where enemies gloat over and exacerbate the pain of the afflicted, rather than offering solace. Thirdly, it touches upon the complex theme of **divine sovereignty in suffering**, acknowledging that God sometimes "smittes" or "wounds" for purposes of discipline, refinement, or to advance His greater plan, as seen in passages like [Hebrews 12:6](/hebrews/12-6 "Hebrews 12:6 - God Disciplines Those He Loves"). Finally, and crucially for Christian theology, the psalm's portrayal of a divinely afflicted yet mocked sufferer deeply foreshadows the **Messianic suffering of Christ**, who was perceived as "smitten by God" [Isaiah 53:4](/isaiah/53-4 "Isaiah 53:4 - Smitten by God") yet was relentlessly mocked by His enemies during His passion.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Smitten (Hebrew, _nāga'_):** This word often implies a direct touch or strike, frequently with the connotation of divine intervention or affliction, such as a plague or disease. In this context, it suggests that the psalmist's suffering is not merely accidental but has, in some sense, been permitted or ordained by God. It carries the weight of a divinely administered blow, implying a state of vulnerability and perceived judgment.
* **Wounded (Hebrew, _ḥālal'_):** This term refers to being pierced, defiled, or mortally wounded. It indicates a deep, painful, and often debilitating affliction. When used in conjunction with "smitten," it emphasizes the severity and profound nature of the psalmist's distress, suggesting an inner brokenness or spiritual agony that accompanies the outward suffering.
* **Talk to the grief (Hebrew, _sipperu ʿal-makhʾōv'_):** This phrase literally means "they recount/tell about the pain" or "they relate concerning the sorrow." It signifies more than just speaking about the suffering; it implies a malicious intent to exacerbate it. This could involve mocking, spreading rumors, slandering, or gloating over the psalmist's pain, thereby intensifying his emotional and spiritual burden. It highlights the active cruelty of the persecutors who derive satisfaction from adding to the misery of one already afflicted.

#### Verse Breakdown
* **"For they persecute [him] whom thou hast smitten":** This clause reveals a profound layer of cruelty. The psalmist's enemies are not merely persecuting him in general; they are specifically targeting and intensifying their attacks on someone whom God has already afflicted. This implies an opportunistic and deeply malicious behavior, taking advantage of the psalmist's perceived weakness or divine disfavor. It suggests that the persecutors see the psalmist's suffering as a justification for their own ill-treatment, perhaps believing he is justly punished by God.
* **"and they talk to the grief of those whom thou hast wounded."**: This second clause amplifies the first, specifying the nature of the persecution: verbal abuse and mockery. The enemies are not physically assaulting, but rather "talking to" or "about" the psalmist's "grief" or "pain." This indicates a deliberate act of emotional torment, where words are weaponized to deepen the sorrow of one already deeply wounded. It underscores a complete lack of empathy, replacing compassion with scorn and adding insult to injury.

#### Literary Devices
Psalm 69:26 masterfully employs several literary devices to convey its poignant message. The dominant device is **Lament**, characteristic of the entire psalm, expressing deep sorrow, suffering, and an appeal to God for justice. There is a powerful sense of **Irony**, as the psalmist's enemies persecute him precisely because he is already in a state of divine affliction, turning what should elicit compassion into an occasion for further cruelty. The phrase "talk to the grief" employs a form of **Metonymy**, where "grief" stands for the person experiencing it, emphasizing the direct assault on the psalmist's emotional state. **Parallelism** is evident in the two clauses, where "whom thou hast smitten" is paralleled by "whom thou hast wounded," and "persecute" is paralleled by "talk to the grief," reinforcing the dual nature of the psalmist's suffering (divine affliction and human malice). The verse also drips with **Pathos**, evoking deep sympathy for the psalmist's plight—a person already suffering, now subjected to the added torment of heartless verbal abuse.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 69:26 speaks powerfully to the complex interplay of divine sovereignty, human suffering, and the pervasive nature of sin. It highlights the profound cruelty of those who not only lack compassion for the afflicted but actively exploit and exacerbate their pain, seeing divine discipline or trial as an opportunity for further malice. Theologically, it reminds us that while God may permit or even ordain suffering for various purposes (discipline, purification, or to reveal His glory), human beings are never justified in adding to that suffering through mockery or persecution. It calls us to reflect on our own responses to those in distress, particularly those who may be experiencing trials that appear to be divinely permitted. The psalm's cry for justice against such heartless persecution underscores God's ultimate concern for the vulnerable and His eventual vindication of the righteous sufferer.

* [Job 16:20](/job/16-20 "Job 16:20 - My friends scorn me")
* [Proverbs 17:5](/proverbs/17-5 "Proverbs 17:5 - Whoever mocks the poor insults his Maker")
* [Matthew 27:39-44](/matthew/27-39 "Matthew 27:39-44 - The Mockery of Jesus")

### REFLECTION AND APPLICATION
This verse serves as a stark mirror, reflecting both the depths of human depravity and the profound need for compassion. In a world often quick to judge and condemn, especially those perceived to be struggling or "down on their luck," Psalms 69:26 calls believers to a higher standard of empathy. It challenges us to examine our own hearts: do we ever, even subtly, "talk to the grief" of others through gossip, criticism, or schadenfreude? Do we ever take satisfaction in the misfortunes of those we dislike, or attribute their suffering solely to their own failings without considering the broader context or the possibility of divine purpose? The verse compels us to extend grace and comfort to those who are hurting, recognizing that their pain, whatever its source, is not an invitation for further affliction but a call for Christ-like love and support. It also reminds us that even when we feel "smitten" or "wounded" by life's circumstances, God sees our suffering, and He is ultimately our vindicator against those who would add to our sorrow.

#### Questions for Reflection
* **How do I typically respond when I see someone experiencing significant hardship or suffering? Do I tend towards judgment or compassion?**
* **In what ways might I, even unintentionally, "talk to the grief" of others through my words or attitudes?**
* **How does understanding that God sometimes "smittes" or "wounds" for His purposes (e.g., discipline, refinement) change my perspective on personal suffering or the suffering of others?**
* **What practical steps can I take to cultivate a heart of greater empathy and actively comfort those who are already afflicted?**

### FAQ

**Does "whom thou hast smitten" mean God is punishing the psalmist?**

Answer: The phrase "whom thou hast smitten" (and "whom thou hast wounded") indicates that the psalmist perceives his suffering as, in some sense, coming from God or permitted by God. In ancient Israelite thought, affliction was often seen as a sign of divine displeasure or discipline (e.g., [Deuteronomy 28:58-61](/deuteronomy/28-58 "Deuteronomy 28:58-61 - Curses for Disobedience")). However, it does not necessarily imply that the psalmist is being punished for a specific sin in this context. Rather, it acknowledges God's ultimate sovereignty over all circumstances, including suffering. The psalmist's lament throughout Psalm 69 suggests he believes himself to be righteous and suffering unjustly at the hands of men, even if God has allowed the affliction to occur for reasons beyond his immediate understanding. The core issue of the verse is the *human* cruelty of adding to the pain of one already in a vulnerable state, regardless of the ultimate divine purpose behind the initial suffering.

**What does "talk to the grief" specifically mean?**

Answer: "Talk to the grief" (Hebrew: _sipperu ʿal-makhʾōv_) means to speak about, recount, or relate concerning someone's pain or sorrow in a way that exacerbates it. It's more than just acknowledging their suffering; it's actively contributing to it through words. This could manifest as mocking, slandering, spreading rumors about their misfortune, gloating over their affliction, or using their vulnerability as an opportunity for verbal abuse. It highlights a profound lack of empathy, where instead of offering comfort, the enemies twist the knife of sorrow with their malicious speech. This type of verbal persecution is particularly insidious because it attacks the emotional and psychological well-being of the already distressed individual.

### CHRIST-CENTERED FULFILLMENT
Psalms 69:26 finds its ultimate and most profound fulfillment in the suffering of Jesus Christ. The psalmist's lament of being "smitten" by God and then mocked by men perfectly foreshadows the experience of the Messiah. On the cross, Jesus was perceived by many as "smitten by God, and afflicted" [Isaiah 53:4](/isaiah/53-4 "Isaiah 53:4 - Smitten by God")—bearing the divine wrath for humanity's sin. Yet, precisely in this moment of ultimate divine affliction, He was subjected to relentless mockery and verbal abuse from His enemies. The chief priests, scribes, and elders, along with the soldiers and even one of the criminals, "talked to His grief," saying, "He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him" [Matthew 27:42](/matthew/27-42 "Matthew 27:42 - Mockery of Jesus on the Cross"). They added insult to the unimaginable injury, fulfilling the very spirit of this psalm. Jesus, the perfectly righteous one, was not only wounded by the Father's will for redemption but was also subjected to the most egregious form of human cruelty, demonstrating the depths of human sin and the boundless extent of God's love in enduring such suffering for our salvation [1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 53:4

¶ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

Zechariah 1:15

And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction.

Mark 15:27

And with him they crucify two thieves; the one on his right hand, and the other on his left.

Mark 15:32

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

2 Chronicles 28:9

But a prophet of the LORD was there, whose name [was] Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage [that] reacheth up unto heaven.

Zechariah 13:7

¶ Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.

Isaiah 53:10

¶ Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand.