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 69:30–36. His two-level outline is real structure in the source text, so it is rendered as structure.
The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.
I.He resolves to praise God himself, not doubting but that therein he should be accepted of him (Psa 69:30, Psa 69:31):
"I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving;" for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (Psa 69:31), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted - the calves of our lips, not the calves of the stall, Heb 13:15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.
II.He encourages other good people to rejoice in God and continue seeking him (Psa 69:32, Psa 69:33): The humble shall see this and be glad. They shall observe, to their comfort,
1.The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain.
2.The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.
III.He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, Psa 69:34.
Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, Psa 69:35, Psa 69:36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be res unius aetatis - a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"For the Lord has hearkened to the poor" [Psalm 69:33]. He has hearkened to the poor, and He would not have hearkened to the poor, unless they were poor. Will you be hearkened to? Poor be thou: let sorrow cry out from you, and not fastidiousness. "And His fettered ones He has not despised." Being offended at His servants, He has put them in fetters: but them crying from the fetters He has not despised. What are these fetters? Mortality, the corruptibleness of the flesh are the fetters wherewith we have been bound. And would ye know the weight of these fetters? Of them is said, "The body which is corrupted weighs down the soul." [Wisdom 9:15] Whenever men in the world will to be rich, for these fetters they are seeking rags. But let the rags of the fetters suffice: seek so much as is necessary for keeping off want, but when you seek superfluities, you long to load your fetters. In such a prison then let the fetters abide even alone. "Sufficient for the day be the evil thereof." [Matthew 6:34]
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Summary
Psalm 69:33 serves as a profound declaration of God's unwavering compassion and active justice, assuring all who are afflicted that the sovereign Lord intimately hears the cries of the humble and the oppressed, and resolutely refuses to abandon those who find themselves in states of confinement or profound distress. This verse encapsulates a core biblical truth about God's intimate concern for the most vulnerable, providing a beacon of hope amidst suffering and a powerful testament to His steadfast faithfulness in the midst of human trials, affirming His covenantal commitment to His people.
Context
Literary Context
Psalm 69 is a deeply poignant and intense lament, traditionally attributed to David, expressing profound suffering, betrayal, and isolation at the hands of his adversaries. The psalmist pours out his anguish, pleads for divine intervention, and even pronounces imprecations against his enemies, as vividly seen in passages like Psalm 69:22-28. Amidst this emotional turmoil and desperate plea for personal vindication, verse 33 marks a significant and pivotal theological shift. It transitions from the psalmist's personal distress and calls for vengeance to a confident, universal affirmation of God's character and His unwavering commitment to justice and compassion for all who are downtrodden. This declaration serves as a crucial theological anchor, providing the foundational hope for the subsequent expressions of praise and future-oriented expectation that conclude the psalm, anticipating God's ultimate deliverance for His people and the eschatological establishment of His righteous kingdom.
Historical & Cultural Context
In ancient Near Eastern societies, the "poor" (Hebrew: ‘aniy or ʼebyôwn) were not merely those lacking material wealth, but often encompassed the vulnerable, the oppressed, the marginalized, and those unjustly treated by societal structures or powerful individuals. This broad category could include widows, orphans, resident aliens, and anyone suffering from systemic injustice. Prisoners (Hebrew: ʼâçîyr) faced dire and often brutal conditions, frequently without due process, human rights, or hope of release, making them among the most helpless and forgotten members of society. The prevailing cultural expectation was often that the powerful would exploit the weak, and that those in distress were simply abandoned. Yet, the God of Israel consistently revealed Himself as a unique protector and advocate for the downtrodden, a stark contrast to the often brutal realities of the ancient world. This verse powerfully reflects the covenantal understanding that YHWH, unlike human rulers, identifies with and actively intervenes for those in distress, consistently upholding justice and extending mercy.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 69 and the broader biblical narrative. Firstly, it highlights Divine Attentiveness to the Vulnerable, emphasizing God's active listening and profound concern for the economically disadvantaged, the spiritually humble, and those oppressed by life's circumstances. This resonates deeply with the consistent biblical portrayal of God's special care for the downtrodden, as exemplified in Psalm 34:6, where "this poor man cried, and the LORD heard him." Secondly, the verse underscores God's Unfailing Care for Captives, asserting that God does not scorn, neglect, or abandon those who are bound or imprisoned. While referring to literal physical confinement, "prisoners" also metaphorically includes anyone held captive by distress, persecution, or injustice. This theme is deeply rooted in Israel's history, recalling God's miraculous deliverance of the Israelites from Egyptian bondage, as recorded in Exodus 3:7, and foreshadows prophetic promises of liberation for captives found in Isaiah 61:1. Finally, Psalm 69:33 offers a profound message of Hope Amidst Suffering, affirming that God's justice and compassion transcend human circumstances, reminding believers that even when all seems lost, God remembers His covenant people and actively works on their behalf.
Exposition and Analysis
Key Word Analysis
From the root meaning "to be," this is the covenant name of God (YHWH), signifying His self-existence, eternal nature, and faithfulness to His promises. The use of "LORD" here emphasizes that it is the personal, covenant-keeping God of Israel who is actively engaged with the poor and prisoners, underscoring His unwavering character and commitment to His people.
This primitive root means more than merely perceiving sound. In a theological context, shâmaʻ implies an active, intelligent listening that involves attention, understanding, and often, a responsive action. When the Lord "hears," it signifies His acknowledgment of a plea, His empathy for the suffering, and His readiness to intervene on behalf of the one crying out, demonstrating His active engagement with human distress.
Derived from a root meaning "to want" or "to desire," this term refers to one who is destitute, needy, or a beggar, especially in feeling or circumstance. It broadly encompasses those who are economically disadvantaged, but also those who are afflicted, humble, or oppressed, highlighting their state of vulnerability and their complete dependence on divine intervention due to their lack of resources or human support.
A primitive root meaning "to disesteem," "to disdain," or "to contemn." When used negatively, as "despiseth not," it indicates that God does not scorn, reject, or treat with contempt. On the contrary, it powerfully affirms His high regard, value, and unwavering care for those who are often devalued or overlooked by society.
From a root meaning "to bind" or "to fetter," ʼâçîyr refers to one who is bound, captive, or imprisoned. While it can denote literal physical confinement, in the context of the Psalms, it frequently extends metaphorically to those held captive by distress, oppression, sickness, or any severe restriction that limits their freedom and well-being. The phrase "his prisoners" suggests a special, intimate relationship—those whom God identifies with and considers His own, even in their bound and vulnerable state.
Verse Breakdown
"For the LORD heareth the poor"
This clause establishes a foundational truth about God's character and active involvement in the world. The use of "LORD" (YHWH) underscores His covenant faithfulness and personal engagement with His people. His "hearing" is not passive but an active, compassionate attentiveness to the cries of the afflicted, the humble, and the vulnerable. It signifies His full awareness of their plight and His readiness to respond with intervention and deliverance, reflecting His unwavering commitment to justice and mercy for those in need.
"and despiseth not his prisoners"
This second clause powerfully reinforces and expands upon the first, employing a strong negative affirmation. To "despise" (Hebrew, bâzâh) means to scorn, reject, or treat with contempt. The declaration that God "despiseth not" His prisoners means He does not abandon, neglect, or devalue those who are confined or oppressed. On the contrary, He holds them in high regard, valuing their inherent worth and acknowledging their suffering. The possessive "his prisoners" underscores God's intimate identification with those in bondage, indicating that they are His own, cared for and remembered by Him, even in their most vulnerable and desperate state, affirming His unwavering presence and commitment.
Literary Devices
Psalm 69:33 powerfully employs Parallelism, a hallmark of Hebrew poetry, to convey its profound message. Specifically, it utilizes a form of Synonymous Parallelism, where the second line reinforces or echoes the meaning of the first, often with a slight expansion or nuanced emphasis. The phrase "For the LORD heareth the poor" is mirrored and amplified by "and despiseth not his prisoners," with both clauses speaking to God's compassionate engagement with the vulnerable and oppressed. The negative phrasing "despiseth not" acts as a strong Litotes, a figure of speech that affirms something by denying its opposite, thereby emphasizing the active and resolute nature of God's care and non-abandonment. Additionally, the verse utilizes Anthropomorphism, attributing human-like actions and emotions to God (He "hears," He "despises not"). This makes God's character relatable and underscores His personal involvement in human affairs, conveying His deep empathy and commitment to justice in a way that resonates profoundly with the human experience of suffering and hope.
Theological and Thematic Connections
Psalm 69:33 stands as a profound theological statement on God's unwavering character, revealing Him as the just and compassionate sovereign who actively engages with the suffering of humanity. It underscores His covenant faithfulness, demonstrating that He does not abandon those who are brought low, whether by poverty, oppression, or literal imprisonment. This verse affirms God's identification with the vulnerable, highlighting His unique concern for those often overlooked or exploited by human systems. It is a testament to His nature as a deliverer, promising that His "hearing" is not merely passive recognition but a prelude to redemptive action on behalf of His beloved, affirming His steadfast love and commitment to justice.
Reflection and Application
Psalm 69:33 offers immense comfort and a profound challenge to believers today. For those who feel "poor" in spirit, financially struggling, or "imprisoned" by difficult circumstances such as anxiety, chronic illness, oppressive relationships, or systemic injustice, this verse serves as a powerful affirmation that God hears your deepest cries and will never abandon you. It reminds us that our worth is not diminished by our circumstances, for God values us deeply, even in our lowest states, and is intimately acquainted with our suffering. Beyond personal solace, this verse calls us to embody God's heart for the vulnerable in our world. It compels us to actively listen to the cries of the marginalized, to advocate for the oppressed, and to extend practical compassion and justice to those who are literally or metaphorically imprisoned, recognizing that God identifies with their plight. Our trust in God's ultimate justice and deliverance should fuel our present actions, inspiring us to be agents of His love and freedom, knowing that He will ultimately bring about His righteous purposes and that our acts of mercy reflect His character.
Questions for Reflection
FAQ
Does "poor" in this verse only refer to financial poverty?
No, the Hebrew word ʼebyôwn (poor) used here has a broader and richer meaning than just financial destitution. While it certainly includes those who are economically disadvantaged, it more comprehensively refers to anyone who is afflicted, humble, oppressed, or brought low by circumstances. This can encompass spiritual humility, emotional distress, social marginalization, or physical suffering. It describes a state of profound dependence and vulnerability, where one's primary hope is in God alone. Jesus Himself spoke of the "poor in spirit" in Matthew 5:3, highlighting a spiritual dimension of this concept that goes beyond material lack.
How does God "hear" and "not despise" His prisoners?
God's "hearing" is not a passive act but an active, empathetic, and responsive engagement. It means He is fully aware of their suffering, He cares deeply, and He is moved to action on their behalf. To "not despise" means He does not scorn, neglect, or abandon them; rather, He values them, remembers them, and is intimately present with them in their confinement. This can manifest in various ways: providing comfort and strength through His Spirit, orchestrating circumstances for their deliverance, or raising up others to advocate for them and minister to their needs. It underscores His unwavering presence and commitment to His people, even in their most desperate situations. Believers are also called to remember those in prison, as exhorted in Hebrews 13:3, thereby participating in God's ongoing care.
Is this verse only for the physically imprisoned?
While the verse certainly applies to those in literal physical imprisonment, the term "prisoners" (Hebrew, ʼâçîyr) in the Psalms often extends metaphorically. It can refer to anyone who feels bound or confined by difficult circumstances, such as chronic illness, oppressive relationships, deep grief, addiction, or systemic injustice that limits their freedom and well-being. The profound message is that God is attentive to all forms of captivity and distress, offering hope and deliverance to all who are held captive by life's hardships, not just those behind literal bars. His compassion extends to every form of human bondage.
Christ-Centered Fulfillment
Psalm 69:33 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent "poor" and "afflicted" one, who "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). Jesus fully identified with the marginalized and suffering, living a life of humility, experiencing rejection, betrayal, and profound suffering, echoing the very lament of the psalmist. His inaugural mission, as powerfully proclaimed in Luke 4:18-19, was to "proclaim good news to the poor... proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." He is the one whom the Father always hears, and through His suffering, sacrificial death, and glorious resurrection, He conquered the ultimate prison of sin and death, offering true and eternal freedom to all who believe. Furthermore, Christ intimately identifies with those who are literally imprisoned, declaring, "I was in prison and you came to visit me" (Matthew 25:36), making our care for them an act of direct service to Him. Thus, Psalm 69:33 is not merely a general promise of God's care for the afflicted, but a prophetic whisper of the Savior who would embody that care perfectly, delivering His people from every form of bondage and never despising those He came to save.