Psalms 69:8

Translation
King James Version
I am become a stranger unto my brethren, and an alien unto my mother's children.
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KJV (with Strong's)
I am become a stranger H2114 H8716 unto my brethren H251, and an alien H5237 unto my mother's H517 children H1121.
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Complete Jewish Bible
I am estranged from my brothers, an alien to my mother's children,
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Berean Standard Bible
I have become a stranger to my brothers and a foreigner to my mother’s sons,
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American Standard Version
I am become a stranger unto my brethren, And an alien unto my mother’s children.
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World English Bible Messianic
I have become a stranger to my brothers, an alien to my mother’s children.
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Geneva Bible (1599)
I am become a stranger vnto my brethren, euen an aliant vnto my mothers sonnes.
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Young's Literal Translation
A stranger I have been to my brother, And a foreigner to sons of my mother.
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See also
Psalms 31:11John 1:11Matthew 10:35Matthew 10:36Matthew 26:70Matthew 26:74Psalms 38:11
In the KJVVerse 14,944 of 31,102

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SUMMARY

Psalms 69:8 profoundly articulates the psalmist's agonizing experience of familial estrangement and rejection, expressing the deep pain of being treated as an outsider by his closest kin. This verse underscores a particularly severe form of human suffering, highlighting the betrayal of natural bonds and the profound isolation that results when one is deemed a stranger and an alien within one's own household.

CONTEXT

  • Literary Context: Psalm 69 is a poignant lament, one of the most significant and frequently cited Messianic psalms in the Psalter. It portrays the psalmist, traditionally identified as David, as a righteous sufferer overwhelmed by deep waters of affliction and persecution from numerous enemies. The preceding verses detail his dire circumstances, including being unjustly hated and facing overwhelming opposition. Verse 8 specifically isolates the unique pain of familial estrangement within this broader narrative of suffering, intensifying the psalmist's isolation by revealing that even his own kin have turned against him. This rejection by "brethren" and "mother's children" is a particularly devastating detail, underscoring the completeness of his abandonment and the depth of his sorrow, often understood as a consequence of his unwavering devotion to God, as indicated in the subsequent verse, "For the zeal of thine house hath eaten me up".
  • Historical & Cultural Context: In ancient Israelite society, the family unit was the foundational pillar of identity, security, and social structure. Kinship ties were paramount, providing protection, economic support, and a sense of belonging. To be alienated from one's "brethren" (אחים, 'achîm, encompassing brothers, kinsmen, and even fellow countrymen) and especially "mother's children" (בני אמי, b'nê 'immî, full siblings) was an exceptionally severe form of social ostracism and emotional devastation. Such rejection could imply disinheritance, loss of social standing, and a complete breakdown of the most fundamental support system. It was a status akin to being an outcast or a foreigner (nokrî) in one's own home. This cultural emphasis on the sanctity of kinship bonds makes the psalmist's lament particularly agonizing, as it describes a profound violation of the most sacred social ties, often stemming from perceived righteousness or devotion to God that made one unpopular or dangerous to those who preferred a different path.
  • Key Themes: This verse powerfully contributes to several overarching themes within Psalm 69 and the broader Psalter. Firstly, it highlights the theme of profound rejection and isolation, emphasizing the acute pain of being treated as an outsider by one's own family, which is one of the deepest forms of human suffering. Secondly, it underscores the suffering of the righteous, portraying a godly individual enduring unjust hardship and misunderstanding, even from those closest to them, often as a direct result of their unwavering devotion to God's ways, as seen in the psalmist's declaration of zeal for God's house. Thirdly, and crucially, this psalm is widely recognized for its Messianic prophecy. The psalmist's experience of alienation and suffering, particularly from his own people and even family, deeply foreshadows the experiences of Jesus Christ, who faced similar rejection and misunderstanding, as alluded to in passages like John's Gospel, where it states He came to His own, and His own received Him not.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • stranger (Hebrew, zûwr', H2114): From the primitive root H2114, this term means "to turn aside," "to be a foreigner," "strange," or "profane." It conveys the idea of someone who has deviated from the norm or who is considered an outsider. In this context, it emphasizes the psalmist's feeling of being treated as if he does not belong to his own family, as if he were from a different land or tribe, highlighting a profound sense of alienation from those who should be most familiar.
  • alien (Hebrew, nokrîy', H5237): Derived from H5237, this word describes someone who is strange, foreign, non-relative, or different. It strongly implies a lack of belonging and a state of being unknown or unrecognized within a community where one should be familiar. The use of nokrîy here intensifies the psalmist's feeling of being completely detached and viewed as an outsider, reinforcing the idea of a deliberate act of distancing or a profound emotional chasm within his closest relationships.
  • brethren (Hebrew, ʼâch', H251): From the primitive word H251, this term denotes a brother in the widest sense, encompassing literal siblings, kinsmen, and even fellow countrymen. It signifies a fundamental bond of relationship and shared identity. The psalmist's lament that he has become a stranger to his "brethren" highlights the breakdown of these natural communal and familial ties, indicating a deep betrayal of expected solidarity and support.

Verse Breakdown

  • "I am become a stranger unto my brethren": This opening clause articulates the psalmist's shocking and painful realization that he is no longer recognized or accepted by his own kinsmen. "Brethren" (אחים, 'achîm) refers broadly to brothers, kinsmen, or fellow countrymen, highlighting the breakdown of natural communal and familial ties. The psalmist feels utterly disconnected from those who should be his closest allies and supporters, as if he were an unknown foreigner in their midst, a profound reversal of expected relational norms.
  • "and an alien unto my mother's children": This parallel clause intensifies the previous statement by narrowing the focus to full siblings ("mother's children," בני אמי, b'nê 'immî). This specific phrase denotes the closest possible familial bond, emphasizing that the rejection is not just from extended family or community, but from those with whom he shares the most intimate bloodline. The term "alien" (נכרי, nokrîy) reinforces the sense of being cast out and treated as an outsider by those who should provide the deepest comfort and belonging, highlighting the unnaturalness and severity of such an estrangement.

Literary Devices

The verse employs several powerful literary devices to convey the psalmist's profound pain. Parallelism is prominently featured in the two clauses, "I am become a stranger unto my brethren" and "and an alien unto my mother's children." This synonymous parallelism not only reinforces the central idea of familial rejection but also intensifies it by moving from the broader "brethren" (kinsmen) to the more intimate "mother's children" (full siblings), underscoring the depth and completeness of the estrangement. The use of hyperbole might also be present, as the psalmist expresses an extreme feeling of being completely cut off, even if some familial ties technically remained. This exaggerated language effectively communicates the emotional devastation. Furthermore, the verse uses metaphor by likening the psalmist's relational status to that of a "stranger" or "alien," transforming an emotional state into a concrete, recognizable social status, thereby making the pain more tangible and relatable.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly articulates the agonizing experience of familial rejection, a suffering often endured by those committed to God's ways. The psalmist's lament resonates with the broader biblical theme that faithfulness to God can sometimes lead to alienation from one's own people, even one's family, as the values of the kingdom of God clash with worldly priorities. This painful reality underscores the cost of discipleship and the potential for division that truth can bring, highlighting that true belonging is ultimately found in God, even when human relationships fail. The psalmist's cry anticipates the ultimate experience of the Suffering Servant, who would also be rejected by His own.

REFLECTION AND APPLICATION

Psalms 69:8 offers a poignant mirror for those who have experienced the deep sting of familial misunderstanding, alienation, or outright rejection, particularly when such estrangement is connected to one's faith or convictions. It validates the profound pain of being an outsider within one's own kin, a pain often more acute than that inflicted by strangers. For believers, this verse provides solace and solidarity, reminding us that even the most righteous, including the psalmist and ultimately Christ Himself, walked a path marked by such relational wounds. It encourages us to find our ultimate identity and belonging not in human approval, even from family, but in our relationship with God, who promises never to leave or forsake us. This understanding can help us navigate the challenging realities of discipleship, where following Christ may indeed create divisions, yet it also invites us to extend grace and prayer for those who reject us, while firmly standing on the truth and finding our deepest comfort in the divine embrace.

Questions for Reflection

  • In what ways have you experienced or witnessed the pain of familial misunderstanding or rejection, particularly in relation to faith or deeply held convictions?
  • How does knowing that the psalmist, and ultimately Christ, experienced similar alienation bring comfort or perspective to your own challenges?
  • Where do you primarily seek your sense of belonging and validation – in human relationships or in your relationship with God? How might this verse challenge or affirm that?

FAQ

Why would the psalmist be rejected by his own family?

Answer: The psalm itself suggests that the psalmist's suffering, including familial rejection, is often a consequence of his fervent devotion to God and His house, as indicated in Psalm 69:9, where he states, "For the zeal of thine house hath eaten me up". His unwavering commitment to God's ways might have been perceived as extreme, disruptive, or even dangerous by his family or community, leading to misunderstanding, ridicule, and ultimately, estrangement. In ancient societies, differing religious or political loyalties could easily fracture family units, especially if one member's actions were seen as bringing shame or danger upon the rest. This rejection highlights the potential cost of unwavering faithfulness.

Is this verse only about physical family, or does it have a broader meaning?

Answer: While "brethren" and "mother's children" primarily refer to immediate and extended family, the verse's theme of profound alienation can be extended to broader communities or groups where one should naturally belong. The pain of being an "outsider" or "alien" can apply to spiritual communities, social circles, or even one's nation, especially when one's convictions or actions set them apart from the prevailing norms. However, the specific language of "mother's children" emphasizes the unique and particularly painful nature of rejection from one's most intimate circle, suggesting that the primary focus is indeed on the deepest familial bonds.

CHRIST-CENTERED FULFILLMENT

Psalms 69:8 finds its ultimate and most profound fulfillment in the life and suffering of Jesus Christ. The psalmist's lament of being "a stranger unto my brethren, and an alien unto my mother's children" vividly foreshadows Christ's experience of rejection, not only by the nation of Israel, His "own people" who "received him not" as described in John 1:11, but also at times by His own earthly family. The Gospels record instances where Jesus' family did not fully understand Him, even thinking He was "out of His mind" (Mark 3:21). His brothers, for a time, did not believe in Him (John 7:5), and it was only after His resurrection that they truly embraced Him. This familial estrangement, born from His radical devotion to God's will and His unique identity as the Son of God, mirrors the psalmist's lament. Jesus, the perfect Son, experienced the deepest form of human isolation, becoming an outcast for the sake of God's kingdom. His rejection culminated in His abandonment on the cross, where He bore the ultimate alienation from God the Father for the sins of humanity, crying out, "My God, my God, why hast thou forsaken me?" Thus, this verse not only describes human suffering but prophetically points to the unparalleled suffering and isolation of the Messiah, who endured such rejection to bring us into God's family.

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Commentary on Psalms 69 verses 1–12

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 69
"An alien I have become to My brethren, and a stranger to the sons of My mother" [Psalm 69:8]. To the sons of the Synagogue He became a stranger...Why so? Why did they not acknowledge? Why did they call Him an alien? Why did they dare to say, we know not whence He is? "Because the zeal of Your House has eaten Me up:" that is, because I have persecuted in them their own iniquities, because I have not patiently borne those whom I have rebuked, because I have sought Your glory in Your House, because I have scourged them that in the Temple dealt unseemly: [John 2:15] in which place also there is quoted, "the zeal of Your House has eaten Me up." Hence an alien, hence a Stranger; hence, we know not whence He is. They would have acknowledged whence I am, if they had acknowledged that which You have commanded. For if I had found them keeping Your commandments, the zeal of Your House would not have eaten Me up. "And the reproaches of men reproaching You have fallen upon Me." Of this testimony Paul the Apostle has also made use (there has been read but now the very lesson), and says, "Whatsoever things aforetime have been written, have been written that we might be instructed." [Romans 15:4] ...Why "You"? Is the Father reproached, and not Christ Himself? Why have "the reproaches of men reproaching You fallen upon Me"? Because, "he that has known Me, has known the Father also:" [John 14:9] because no one has reviled Christ without reviling God: because no one honours the Father, except he that honours the Son also. [John 5:23]
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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