TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 69:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.”
"I have laboured, crying, hoarse have become my jaws" [Psalm 69:3]. Where was this? When was this? Let us question the Gospel. For the Passion of our Lord in this Psalm we perceive. And, indeed, that He suffered we know; that there came in waters even unto His Soul, because peoples prevailed even unto His death, we read, we believe; in the tempest that He was sunk down, because tumult prevailed to His killing, we acknowledge: but that He laboured in crying, and that His jaws were made hoarse, not only we read not, but even on the contrary we read, that He answered not to them a word, in order that there might be fulfilled that which in another Psalm has been said, "I have become as it were a man not hearing, and having not in his mouth reproofs." And that which in Isaiah has been prophesied, "like a sheep to be sacrificed He was led, and like a lamb before one shearing Him, so He opened not His mouth." [Isaiah 53:7] If He became like a man not hearing, and having not in His mouth reproofs, how did He labour crying, and how were His jaws made hoarse? Is it that He was even then silent, because He was hoarse with having cried so much in vain? And this indeed we know to have been His voice on the Cross out of a certain Psalm: "O God, My God, why have You forsaken Me?" But how great was that voice, or of how long duration, that in it His jaws should have become hoarse? Long while He cried, "Woe unto you, Scribes and Pharisees:" long while He cried, "Woe unto the world because of offenses." [Matthew 18:7] And truly hoarse in a manner He cried, and therefore was not understood, when the Jews said, What is this that He says? "Hard is this saying, who is able to hear it?" We know not what He says. He said all these words: but hoarse were His jaws to them that understood not His words. "My eyes have failed from hoping in My God." Far be it that this should be taken of the person of the Head: far be it that His eyes should have failed from hoping in His God: in whom rather there was God reconciling the world to Himself, [2 Corinthians 5:19] and Who was the Word made flesh and dwelled in us, so that not only God was in Him, but also He was Himself God. Not so then: the eyes of Himself, our Head, failed not from hoping in His God: but the eyes of Him have failed in His Body, that is, in His members. This voice is of the members, this voice is of the Body, not of the Head. How then do we find it in His Body and members?...
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Summary
Psalms 69:3 is a profound lament that articulates the psalmist's extreme physical and emotional exhaustion stemming from prolonged suffering and incessant, fervent prayer. Despite the debilitating weariness—manifested vividly as a dried throat from crying out and eyes failing from waiting—the verse powerfully conveys an unwavering, active hope and steadfast devotion to God, underscoring a deep, personal relationship and an expectation of divine intervention even in the depths of despair.
Context
Literary Context
Psalm 69 is a deeply personal and poignant lament, traditionally attributed to David, though its themes resonate universally with the experiences of any righteous sufferer facing intense persecution. It belongs to a category of psalms where an individual cries out to God from a place of intense affliction, false accusation, and seemingly unmerited hardship. Verse 3 appears early in the psalm, immediately following an initial outcry for deliverance (verse 1) and a vivid description of being overwhelmed by troubles (verse 2). This verse sets the tone for the psalmist's profound distress, establishing the physical and emotional toll of his prolonged ordeal and fervent supplication before he delves into specific complaints against his adversaries and petitions for divine judgment and salvation. It highlights the sheer duration and intensity of his suffering and his persistent, vocal appeals to God, painting a picture of utter depletion.
Historical & Cultural Context
While traditionally linked to David's experiences of betrayal and persecution, the psalm reflects a common human experience of suffering within the ancient Near Eastern context. In Israelite society, lament was a recognized and vital form of prayer, allowing individuals to express raw emotion and distress directly to God without reservation. Physical manifestations of grief and suffering, such as incessant weeping, thirst, and failing sight, were culturally understood as signs of extreme affliction, deprivation, and deep sorrow. The act of "crying out" (Hebrew: qârâʼ) was not merely weeping but a desperate, vocal, and often public plea for help, performed with great intensity. The psalmist's "waiting for my God" reflects a profound covenantal understanding of God's faithfulness and a deep-seated hope in His ultimate intervention, even when circumstances seemed dire and immediate relief was absent, demonstrating a trust that transcends present hardship.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 69 and the broader Psalter. Firstly, it powerfully conveys the theme of Profound Suffering and Exhaustion, vividly illustrating the physical and emotional toll that intense hardship and prolonged distress can exact. The descriptions of a "dried throat" and "failing eyes" are visceral portrayals of depletion, communicating the psalmist's utter weariness. Secondly, it highlights Persistent Prayer and Lament, demonstrating that despite overwhelming weariness, the psalmist continues to cry out to God, underscoring the discipline and desperation of continuous supplication in adversity. This resonates with the New Testament call to "pray without ceasing" found in 1 Thessalonians 5:17. Thirdly, and crucially, the phrase "while I wait for my God" introduces the theme of Unwavering Hope and Steadfast Trust. Even when physically and emotionally spent, the psalmist's spiritual focus remains anchored in a personal relationship with the divine. This patient, active waiting for the Lord is a recurring biblical motif, promising renewed strength to those who wait, as beautifully expressed in Isaiah 40:31. Finally, as one of the most significant Messianic Psalms, Psalm 69 foreshadows the suffering of a righteous individual who experiences intense persecution and rejection, a theme profoundly fulfilled in the life and passion of Jesus Christ, whose zeal for God's house consumed Him, as noted in John 2:17.
Exposition and Analysis
Key Word Analysis
This term (H3021) signifies a profound state of being utterly worn out, exhausted, or spent, often as a result of arduous labor, intense struggle, or deep distress. It implies a physical and emotional depletion that goes beyond simple tiredness, suggesting that the psalmist has reached the absolute limit of his endurance from the continuous act of crying out and suffering.
This word (H7121) denotes a desperate, vocal plea for deliverance rather than mere weeping or sorrowful tears. It implies an intense, often loud, and persistent supplication, indicating the urgency and depth of the psalmist's distress and his fervent appeal to God for intervention. It emphasizes the active, vocal nature of his lament.
This term (H3176) is not a passive waiting, but an active, hopeful expectation. It often carries the nuance of "to be patient" or "to hope," implying a tenacious clinging to the object of hope. The psalmist is not resigned to his fate but is tenaciously clinging to God with steadfast anticipation, demonstrating a profound trust that God will ultimately act on his behalf.
Verse Breakdown
"I am weary of my crying"
This opening clause vividly portrays the psalmist's profound physical and emotional exhaustion. His constant, fervent appeals to God, born out of intense suffering, have taken a severe toll, leaving him utterly spent and depleted of strength. It speaks to the sheer duration and intensity of his vocal lament.
"my throat is dried"
This is a literal and metaphorical description of severe dehydration, likely caused by continuous, intense vocal lamentation or an overwhelming spiritual thirst for God's presence and intervention. It signifies extreme physical distress and perhaps a sense of spiritual desiccation or a desperate longing for refreshment from God.
"mine eyes fail"
This phrase suggests that the psalmist's vision is dimming, blurring, or weakening, possibly from incessant weeping, straining to perceive any sign of divine deliverance, or general physical debilitation due to prolonged suffering. It conveys a sense of physical capacity wasting away and perhaps a fading of immediate hope or clarity in the visible world.
"while I wait for my God"
This crucial concluding clause provides the powerful counterpoint to the preceding expressions of exhaustion. Despite the profound physical and emotional depletion, the psalmist's hope and spiritual focus remain steadfastly fixed on God. The possessive "my God" emphasizes a deep, personal, and covenantal relationship, highlighting that even in his lowest state, his faith is anchored in the Lord and his active expectation of divine intervention remains resolute.
Literary Devices
The psalmist employs several potent literary devices to convey his profound distress and unwavering hope. Hyperbole is evident in the exaggerated descriptions of physical weariness ("throat is dried," "eyes fail"), which serve to underscore the extreme nature of his suffering and the intensity of his lament. These physical symptoms also function as Metonymy or Synecdoche, where the parts (throat, eyes) represent the whole person's overwhelming anguish, physical breakdown, and spiritual longing. The vivid imagery evokes strong Pathos, eliciting deep sympathy and empathy from the reader for the psalmist's desperate plight. Furthermore, there is a subtle form of Parallelism in the progression of physical symptoms, each contributing to the cumulative effect of utter exhaustion. This exhaustion is then powerfully contrasted by the concluding clause that anchors the psalmist's hope in God, creating a profound tension between human frailty and divine steadfastness, ultimately resolving in trust.
Theological and Thematic Connections
Psalms 69:3 offers a profound theological insight into the nature of human suffering and divine faithfulness. It validates the raw, unvarnished expression of pain and exhaustion before God, affirming that lament is a legitimate and necessary component of a robust faith. The psalmist's experience underscores that even those who are righteous and devoted can endure prolonged, debilitating distress that pushes them to their physical and emotional limits. The paradox lies in the psalmist's ability to maintain an active, hopeful "waiting" for God even when physical and emotional resources are completely depleted. This points to a faith that transcends fleeting feelings or visible evidence, anchored instead in the unchanging character of God and His covenant promises. It teaches that God is not distant from our suffering but hears the cries of the afflicted, even when those cries are weary and seemingly unheard. This verse serves as a powerful reminder that perseverance in prayer, even in weakness, is a testament to an enduring trust in God's ultimate deliverance and vindication.
Reflection and Application
Psalms 69:3 provides immense comfort and guidance for contemporary believers navigating prolonged distress, burnout, or spiritual dryness. It grants us "permission to lament," assuring us that expressing our deepest pain, exhaustion, and even despair to God is not a sign of weak faith but an authentic act of trust and dependence. The psalmist's experience validates the reality of feeling utterly spent—physically, emotionally, and spiritually—from life's relentless burdens or from persistent prayer that seems to go unanswered. Yet, the verse simultaneously calls us to perseverance. Even when our throats are dry from crying out and our eyes fail from waiting, the steadfast anchor of our hope must remain "my God." This teaches us to actively cling to God, to continue our supplication even when weary, and to trust that He hears and will act in His perfect timing. It reminds us that our ultimate strength and refuge are found not in our own resilience or self-sufficiency, but in our unwavering reliance on the Lord, who is faithful even when we are weak and cannot see the way forward.
Questions for Reflection
FAQ
Is Psalm 69 truly a "Messianic Psalm"?
Yes, Psalm 69 is widely recognized as one of the most significant Messianic Psalms in the Old Testament, frequently quoted and alluded to in the New Testament to describe the suffering, zeal, and rejection of Jesus Christ. For example, the psalmist's zeal for God's house is applied directly to Jesus cleansing the temple in John 2:17, which quotes Psalm 69:9. Similarly, the reproach endured by the psalmist is applied to Christ in Romans 15:3. The themes of innocent suffering, betrayal by friends, thirst, and being hated without cause all find their ultimate and perfect fulfillment in Christ's passion and sacrifice, solidifying its Messianic interpretation.
What does "my eyes fail" imply beyond physical exhaustion?
While "my eyes fail" certainly denotes physical weariness from constant weeping or straining to see God's deliverance, it also carries deeper spiritual and psychological implications. It can suggest a dimming of spiritual vision, a loss of clarity in perceiving God's presence or action in a difficult situation. In moments of profound distress, hope can feel distant, and the ability to "see" God's hand at work may be obscured by overwhelming circumstances. Yet, the psalmist's subsequent declaration that he continues to "wait for my God" indicates that despite the failing physical or even spiritual "sight," his faith and active expectation remain anchored in the Lord, demonstrating a trust that transcends immediate perception and relies on God's character rather than visible evidence.
Christ-Centered Fulfillment
Psalms 69:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's lament of being "weary of my crying," having a "throat dried," and "eyes fail" while "waiting for my God" perfectly foreshadows the immense suffering and unwavering devotion of the Son of God. In the Garden of Gethsemane, Jesus experienced an agony so profound that His sweat became like drops of blood, crying out to His Father with intense supplication, His soul "very sorrowful, even to death" (Matthew 26:38). On the cross, His physical suffering was extreme, culminating in the declaration "I thirst" (John 19:28), a direct echo of the psalmist's dried throat. Throughout His Passion, Jesus actively "waited for His God," submitting to the Father's will even unto death (Luke 22:42), trusting in the ultimate vindication through resurrection. Unlike the psalmist, whose suffering was for his own deliverance, Christ's exhaustion and cries were vicarious, endured for the salvation of humanity. He is the righteous sufferer par excellence, whose perfect endurance of physical and spiritual anguish, coupled with His unwavering trust in the Father, provides the ultimate answer to the human condition of distress and offers the power to persevere for all who believe in Him.