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Psalm Sixty-nine
New King James Version (NKJV)
YLT
To
the Overseer. -- `On the Lilies
' by David.
INTRODUCTION TO PSALM 69
To the chief Musician upon Shoshannim
cf15I A Psalm of David. Of
the word "shoshannim"
See Gill on Psalm 45:1
title.
The Targum renders it
"concerning
the removal of the sanhedrim;'
which
was about the time of Christ's death. The TalmudistsF20T. Bab. Avoda
Zara
fol. 8. 2. & Roshhashanah
fol. 31. 1
2. say
that forty years
before the destruction of the temple
the sanhedrim removed
they removed from
the paved chamber
&c. But it can hardly be thought that David prophesied
of this affair; nor of the captivity of the people of Israel
as the Targum
Aben Ezra
Kimchi
Arama
and R. Obadiah interpret it: and so Jarchi takes the
word "shoshannim" to signify lilies
and applies it to the
Israelites
who are as a lily among thorns. But not a body of people
but a
single person
is spoken of
and in sorrowful and suffering circumstances; and
if the Jews were not blind
they might see that they are the enemies of the
person designed
and the evil men from whom he suffered so much. And indeed
what is said of him cannot be said of them
nor of any other person whatever
but the Messiah: and that the psalm belongs to Christ
and to the times of the
Gospel
is abundantly evident from the citations out of it in the New
Testament; as
Psalm 69:4 in John 15:25; Psalm 69:9 in John 2:17; Psalm 69:21 in Matthew 27:34; Psalm 69:22 in Romans 11:9; Psalm 69:25 in Acts 1:16.
The
inscription of the psalm in the Syriac version is
""a
psalm" of David
according to the letter
when Shemuah (Sheba)
the son of
Bichri
blew a trumpet
and the people ceased from following after him (David);
but the prophecy is said concerning those things which the Messiah suffered
and concerning the rejection of the Jews.'
And
Aben Ezra interprets Psalm 69:36 of the
days of David
or of the days of the Messiah.
Psalm 69:1 Save
me
O God! For the waters have come up to my neck.
YLT
1 Save me
O God
for come
have waters unto the soul.
Save me
O God
.... The petitioner is Christ; not as a
divine Person
as such he is blessed for ever
and stands in no need of help
and assistance; but as man
and in distressed and suffering circumstances. As a
priest
it was part of his work to intercede
as well as to offer sacrifice;
and though he did not offer a sin offering for himself
yet he offered up
supplications
with strong cryings and tears; and
as the surety of his people
he prayed
in point of right and justice
both for himself and them; see John 17:4. The
person petitioned is God the Father
who was able to save him
and always heard
him; and did in this petition
Hebrews 5:7; which
perfectly agrees with some petitions of Christ
recorded in the New Testament
John 12:27. These
show the weakness of the human nature
the weight of sin upon him
and his
sense of the wrath of God; and which
notwithstanding
were made with
limitations and restrictions
and even with a correction. Moreover
this may
also design help and assistance from his divine Father
which was promised him
and he expected and had
in the acceptable time
in the day of salvation: and
he was so saved in death
as that he abolished that
and destroyed him that had
the power of it; and was quickly raised from the grave
and thereby saved out
of it. And this he could have done himself
but he would be saved in a legal
way
in a way of justice; and as a point of honour
when he had done the work
he
as a surety
engaged to do. The reasons enforcing this petition follow:
for the waters are come in unto my soul: the Messiah
represents his case
in these words
and in Psalm 69:2
as like
to that of a man standing up to his chin in water
and the waters running into
his mouth
just suffocating him; and that in a miry place
where he could not
set his feet firm
nor get himself out; and even overflowed with the floods
and immersed in the deep waters
and so in the most imminent danger. These overwhelming
waters may signify the floods of ungodly men that encompassed him
the assembly
of the wicked that enclosed him; and the proud waters that went over his soul
the Gentiles and people of Israel
that were gathered against him to destroy
him; and so the Targum interprets it of the camp of sinners
that pressed him
on every side
as water: the whole posse of devils may also be designed
for
now was the hour and power of darkness; Satan
and his principalities and
powers
came in like a flood upon him
to swallow him up; innumerable evils
the sins of his people
came upon him from every quarter
and pressed him sore;
the curses of the law fell upon him
which may be compared to the bitter water
of jealousy that caused the curse. These entered into him
when he was made a
curse for his people; and the wrath of God went over him
and lay hard upon
him
and came about him like water
into his very soul
which made him
exceeding sorrowful
even unto death.
Psalm 69:2 2 I sink in deep mire
Where
there is no standing; I have come into deep waters
Where the floods
overflow me.
YLT
2I have sunk in deep mire
And there is no standing
I have come into the depths of the waters
And a
flood hath overflown me.
I sink in deep mire
where there is no standing
.... Which
signifies not despair of mind
but difficult and distressed circumstances; the
Messiah now bearing the filthy sins of his people
and the punishment of them
and so was got into the horrible pit
the mire and clay; See Gill on Psalm 40:2;
I am come into deep waters
where the floods overflow me: as
afflictions are often compared to waters in Scripture
Christ's sorrows and
sufferings are very aptly signified by deep waters and overflowing floods; and
therefore rightly called a baptism
as by himself
Luke 12:50
when he
was as one immersed in and overwhelmed with water.
Psalm 69:3 3 I am weary with my crying;
My throat is dry; My eyes fail while I wait for my God.
YLT
3I have been wearied with my
calling
Burnt hath been my throat
Consumed have been mine eyes
waiting for
my God.
I am weary of my crying
.... In his distress;
when
bearing the punishment both of loss and sense
he cried unto God; he
prayed earnestly
with great intenseness and fervency of spirit; he offered
supplications
with strong cryings and tears
insomuch that he calls it a
roaring: and whereas there was a seeming delay of answer to his cries
he cried
till he was weary of crying; and yet it is remarkable that his last cry was
with a loud voice
which surprised the centurion; see Psalm 22:1;
my throat is dried; with crying
so that he was hoarse; or
"burnt"F21נחר
"adustum"
Montanus
Gejerus
Michaelis; so Ainsworth. ; with inward
heat of a fever
which usually attended persons crucified; see Psalm 22:15;
mine eyes fail while I wait for my God; God the
Father was the God of Christ
as he was man; he prepared a body for him
and
anointed his human nature with the Holy Spirit; he supported and upheld him:
and as such Christ loved him
believed in him
prayed to him
and waited and
looked for help and salvation from him; this being delayed
his eyes failed
with intense looking about for it
as well as with grief and tears. Ainsworth
observes
that failing of the eyes is one of the curses of the law
Leviticus 26:16
and it shows how in every thing Christ was made a curse for his people.
Psalm 69:4 4 Those who hate me without
a cause Are more than the hairs of my head; They are mighty who would destroy
me
Being my enemies wrongfully; Though I have stolen nothing
I still
must restore it.
YLT
4Those hating me without
cause Have been more than the hairs of my head
Mighty have been my destroyers
My lying enemies
That which I took not away -- I bring back.
They that hate me without a cause
.... As the Jews did; see
John 15:18; for he
did no injury to the persons or properties of men; but went about continually
doing good
both to their souls and bodies; so that he merited their highest
esteem and love
and not their hatred; and yet they were his implacable
enemies; see Luke 19:14;
are more than the hairs of mine head; they were a
multitude that came to take him in the garden; and it was the multitude that
the priests and Pharisees instigated to ask for the release of Barabbas
and
the crucifixion of Jesus; and a vast number of people followed him to the
cross
and insulted him on it; the Gentiles and the people of Israel were gathered
together against him;
they that would destroy me; as the Jews sought to do
often before his time was come;
being mine enemies
wrongfully; without cause
as before; or through lies and falsehoods told of
him
and spread about concerning him:
are mighty; lively and strong
as David's enemies were
Psalm 38:19. The
great men of the earth
kings and princes
as Herod and Pontius Pilate
and
also the infernal principalities and powers
who were concerned in contriving
those lies
and putting them into the minds of men; for Satan is the father of
lies and falsehood;
then I restored that which I took not away; by rapine
force
and violence
as the wordF23גזלתי
"rapui"
V. L. Pagninus
Montanus
&c. signifies; and which was
done by others. Thus
for instance
Christ restored the glory of God
of which
he was robbed
and which was taken away by the sin of man; by veiling his own
glory
not seeking that
but his Father's; and by working out the salvation of
his people
in such a manner as that all the divine perfections were glorified
by it; hence
"glory to God in the highest"
Luke 2:14. He
satisfied justice he had never injured
though others had; he fulfilled a law
and bore the penalty of it
which he never broke; and made satisfaction for
sins he never committed; and brought in a righteousness he had not taken away;
and provided a better inheritance than what was lost by Adam: and all this was
done at the time of his sufferings and death
and by the means of them.
Psalm 69:5 5 O God
You know my
foolishness; And my sins are not hidden from You.
YLT
5O God
Thou -- Thou hast
known Concerning my overturn
And my desolations from Thee have not been hid.
O God
thou knowest my foolishness
.... Not that there was
real foolishness in him
who
as man
from his infancy was filled with wisdom
and increased in it; and
as Mediator
had the spirit of wisdom on him
and the
treasures of wisdom in him; and
as a divine Person
he is the Wisdom of God
and the only wise God; and
as in our nature
there was no foolishness in his
heart
nor in his words
nor in his actions: but this is to be understood
either of what was accounted so by others; he and his followers were reckoned
foolish and illiterate men
and the Gospel preached by him and his apostles was
foolishness to them that perished; or of what he was charged with by his enemies;
even with immorality
heresy
blasphemy
and sedition; of all which he was
innocent
and therefore could appeal to his divine Father
who knows all
things
that he was clear of all such folly; for it may be rendered
"thou
knowest as to my foolishness"F24לאולתי
"tu nosti ut res se habeat quoad stultitiam meam"
Gussetius
p. 312.
with respect to what he was charged with
that there was none in him; or else
it regards the foolishness of his people imputed to him
the sin that folly of
follies
together with all the foolishness in the heart
lip
and lives of his
people
before and after conversion; these were all reckoned to him
and
reckoned by him
as his own in some sense; and which is confirmed by what
follows:
and my sins are not hid from thee; meaning not any
committed by him; for then he could not have said what he does in Psalm 69:4; but the
sins of his people imputed to him
which be calls his own; see Gill on Psalm 40:12
these
must be known to his divine Father
since he is God omniscient
and since he
laid them upon him
and he made satisfaction for them to him; and which he
observes to enforce his petition
Psalm 69:1; with
this compare Isaiah 53:11.
Psalm 69:6 6 Let not those who wait for
You
O Lord GOD
of hosts
be ashamed because of me; Let not those who seek You be confounded
because of me
O God of Israel.
YLT
6Let not those waiting on
Thee be ashamed because of me
O Lord
Jehovah of Hosts
Let not those seeking
Thee Blush because of me
O God of Israel.
Let not them that wait on thee
O Lord God of hosts
be ashamed
for my sake
.... Of their expectation of redemption and salvation by the
Messiah
they have been waiting upon the Lord for; when they shall see him in
suffering circumstances
and even dead and laid in the grave
without any hope
of his rising again; which was the case of the two disciples travelling to
Emmaus
Luke 24:19; whose
trust in him
and expectation of him
as the Redeemer of Israel
were almost
gone. The people of God
and believers in Christ
are described by such that
"wait on the Lord"; for the coming of Christ
and salvation by him;
who would be in danger of being put to shame and in confusion
when they should
see him under the power of death and the grave; wherefore in this petition
Christ addresses his divine Father as "the Lord God of hosts"
of armies
above and below
as God omnipotent; partly to encourage their trust and
confidence in him
and partly to encourage his own faith as man
that this
petition would be answered;
let not those that seek thee: in the word and
ordinances
by prayer and supplication
with all their hearts
in Christ
in
whom the Lord is only to be found
and for life and happiness:
be confounded for my sake; that is
through his
sufferings and death
as before:
O God of Israel; the covenant God of the spiritual Israel
whom
he has chosen
the Messiah redeems
and the Spirit makes Israelites indeed.
Psalm 69:7 7 Because for Your sake I
have borne reproach; Shame has covered my face.
YLT
7For because of Thee I have
borne reproach
Shame hath covered my face.
Because for thy sake I have borne reproach
.... Being
reckoned a sinner
called a deceiver
said to be a Samaritan
and to have a
devil; with many other reproaches
which he bore patiently for the sake of the
word and worship of God
and for the sake of the glory of God
which he all
along sought; and to repair the loss of it
which was sustained through the sin
of man;
shame hath covered my face; when he was spit upon by
some
and smote by others with a rod upon his cheek; and when he was
blindfolded
and bid to prophesy who smote him; see Isaiah 50:6.
Psalm 69:8 8 I have become a stranger
to my brothers
And an alien to my mother’s children;
YLT
8A stranger I have been to
my brother
And a foreigner to sons of my mother.
I am become a stranger unto my brethren
.... Not only
to the Jews in general
who were his own people and nation
to whom he came
and of whom he came; who received him not
hid as it were their faces from him
and rejected him as the Messiah; but also to such who were still nearer akin to
him
according to the flesh
who did not believe in him
John 7:5; and even
in some sense to his disciples and followers; some of which having heard some
doctrines delivered by him not agreeable to them
withdrew from him
and walked
no more with him
John 6:60; yea
to
his apostles
whom he often called his brethren: one of these betrayed him
another denied him with oaths and cursing
and all of them forsook him and
fled
when he was taken by his enemies
and about to suffer death;
and an alien unto my mother's children; which is the
same as before
in other words. The Targum is
"as
the son of the Gentiles to my mother's children;'
that
is
as an Heathen to them; see Matthew 18:17.
Psalm 69:9 9 Because zeal for Your
house has eaten me up
And the reproaches of those who reproach You have fallen
on me.
YLT
9For zeal for Thy house hath
consumed me
And the reproaches of Thy reproachers Have fallen upon me.
For the zeal of thine house hath eaten me up
.... Of the
house of the sanctuary
as the Targum; that is
the temple
which was Christ's
Father's house
where he was worshipped and dwelt; and zeal for his Father
and
his glory in it
and indignation against those that made it an house of
merchandise
inflamed him; put him upon driving out the buyers and sellers in
it
whereby this passage had its accomplishment
John 2:14; and this
may be applied to the church of God which is the house of God
of his building
and where he dwells; and zeal may design the fervent affection of Christ for
it
for the doctrine
discipline
and salvation of it. His zeal for the Gospel
appeared in his warm and lively preaching it
in his assiduity and constancy in
it; in the wearisome journeys he took to spread it
in the risks he run
and
dangers he exposed himself to
for the sake of it; in the miracles he wrought
to confirm it
and in the care he took to free it from calumny and reproach:
his zeal for the worship and discipline of God's house was shown by his
asserting the purity of worship in spirit and truth; by his severe inveighing
against the traditions
superstition
and will worship of men
and against the
vices and corruptions of professors of religion
the Scribes and Pharisees: his
zeal for the salvation of his people is easily seen in his suretyship
engagements for them; in coming into this world to do the will of him that sent
him; in his early regards unto it
and vehement desire
even of suffering
death
in order to accomplish it
and in his voluntary and cheerful submission
and obedience
even to the death of the cross: this zeal of his was according
to knowledge
and was cordial
hearty
and unfeigned; and this "eat him
up": inflamed like fire his spirit and affections; consumed his time and
strength
and even life itself;
and the reproaches of them that reproached thee are fallen upon me: the same
persons that reproached the one reproached the other; and the reproaches of his
divine Father were as cutting to him as if cast on himself; it went to his
heart that his Father's house should be made an house of merchandise; that his
doctrine should be despised
his worship neglected
and his glory lessened; to
have the name of God
his ways and truth
evil spoken of
were not pleasing to
him; he took all reproach of this kind to himself
and bore it becomingly; and
yet showed zeal for his Father's glory
and indignation against those that
reproached him; see Romans 15:1.
Psalm 69:10 10 When I wept and
chastened my soul with fasting
That became my reproach.
YLT
10And I weep in the fasting
of my soul
And it is for a reproach to me.
When I wept
.... Because of the sins of his people imputed to him; the
hardness and unbelief of the Jews that rejected him; their impiety and
profaneness in polluting the temple with their merchandise: he wept at the
grave of Lazarus
and over the city of Jerusalem
on account of the blindness
of its inhabitants
and the ruin coming upon them; and in his prayers at
different times
especially in the garden and on the cross
which were offered
up with strong crying and tears; see John 11:35;
and chastened my soul with
fasting; or "my soul being in fasting"F25בצום נפשי "cum esset in
jejunio anima mea"
Musculus
Cocceius
Gejerus
De Dieu. . The Targum
renders it
"in the fasting of my soul"; the word
"chastened" is supplied from Psalm 35:13; and
"soul" is put for the body
or for the whole person. Christ fasted
forty days and nights in the wilderness; and often
through neglect of himself
and multiplicity of business
in preaching
and in healing diseases
was
without food for some time: he seems to have been fasting the day that he
suffered
when he made atonement for sin; and so answered the type on the day
of atonement
when every man was to afflict his soul with fasting
Leviticus 16:29;
hence the Jews taunting at him gave him gall for his meat
and vinegar for his
drink
Psalm 69:21; and it
follows
that was to my reproach; if he ate and drank
he
was charged with being a glutton and a winebibber; and if he wept and fasted
as John his forerunner did
they reproached him with madness
and having a
devil
Matthew 11:18; and
as may be reasonably supposed
after this manner;
"can
this poor creature
that weeps
and mourns
and fasts
be thought to be the Son
of God
a divine Person
as he makes himself to be
and his followers believe
he is?'
and
so the blind Jews reason to this day.
Psalm 69:11 11 I also made sackcloth my
garment; I became a byword to them.
YLT
11And I make my clothing
sackcloth
And I am to them for a simile.
I made sackcloth also my garment
.... Though we nowhere
read that Jesus put on sackcloth upon any occasion
yet it is not improbable
that he did; besides
the phrase may only intend that he mourned and sorrowed
at certain times
as persons do when they put on sackcloth: moreover
as the
common garb of his forerunner was raiment of camels' hair
with a leathern
girdle; so it is very likely his own was very mean
suitable to his condition;
who
though he was rich
for our sakes became poor;
and I became a proverb to them; a byword; so that when
they saw any person in sackcloth
or in vile raiment
behold such an one looks
like Jesus of Nazareth.
Psalm 69:12 12 Those who sit in the gate
speak against me
And I am the song of the drunkards.
YLT
12Those sitting at the gate
meditate concerning me
And those drinking strong drink
Play on instruments.
They that sit in the gate speak against me
.... The
princes
magistrates
and judges
who sat in the gates of cities
heard and
tried causes
and executed judgment there; the elders of the city; see 4:1; the civil rulers among the Jews are meant; and also
their ecclesiastical ones
the Scribes and Pharisees that sat in Moses's seat;
though some think men of lower characters are designed
idle persons that
saunter about
and sit in gateways
and corners of streets
and in
marketplaces; spending their time
like the Athenians
in hearing and telling
of news
and prating about this and the other person
and their affairs; but
the former sense seems best
since these are rather intended in the next
clause: now such men of rank and figure spoke against Christ; against his
person as the Son of God
against his office as the Messiah
against his
doctrines and ordinances
and against his people and followers: or they spake
together "of him"F26בי "de
me"
Tigurine version
Junius & Tremellius
Piscator
Cocceius
Gejerus
Michaelis. ; they confabulated and consulted together how to seize
him
and take away his life
as the chief priests and elders frequently did;
and when they had taken him they gave their voice against him
and unanimously
condemned him
when they sat in judgment upon him;
and I was the song of the drunkards; or "of
them that drink strong drink"F1שחר
"sechar"
Montanus; siceram
Tigurine version
Cocceius; "potum
inebriantem"
Junius & Tremellius
Piscator
Michaelis. ; be it made
of what it will; that is
to excess: these
while they played on their
instruments of music
as the wordF2נגינות
"cantiones ad instrumenta musica"
Vatablus; "pulsationes"
Gejerus. here used signifies
sung songs
and Christ was the subject of them;
as Job complains was his case
Job 30:8; very
probably the common people that were employed in taking of Jesus might have
plenty of liquor given them by the priests and elders
to encourage them; and
this being a festival time too
might come at it more easily than usual
and
drink more freely; and this might be the case of the Roman soldiers
when they
made Christ the subject of their mirth and diversion in Pilate's hall.
Psalm 69:13 13 But as for me
my prayer is
to You
O Lord
in the acceptable time; O God
in the multitude of Your mercy
Hear me
in the truth of Your salvation.
YLT
13And I -- my prayer [is] to Thee
O Jehovah
A time of good pleasure
O God
In the abundance of Thy kindness
Answer me in the truth of Thy salvation.
But as for me
my prayer is unto thee
O Lord
.... Christ
betook himself to prayer in these circumstances
and not to railing and reviling
again: he applied to his divine Father
and committed himself to him that
judgeth righteously
and prayed both for himself and for his enemies too: and
this he did
in an acceptable time; or "a
time of good will"F3עת רצון "tempus beneplaciti"
V. L. Pagninus
Montanus
&c. ; which was the time of his sufferings and death; so called
because the good will and pleasure of God was seen therein; in not sparing his
Son
his own and only begotten Son
his beloved Son
and delivering him up to
justice and death for the worst of sinners; and because at this time the good
will of God was done: Christ laid down his life by the commandment of his
Father
offered himself a sacrifice by the will of God
and hereby the law of
God was fulfilled
justice satisfied
and the work of man's redemption
finished; which was the pleasure of the Lord
that prospered in his hands; and
therefore this must be an acceptable time to God. The sufferings of Christ were
well pleasing to him; the sacrifice of Christ was for a sweet smelling savour;
the righteousness of Christ was acceptable to him
the law being magnified and
made honourable by it: peace was now made by the blood of his cross; the
perfections of God were glorified
his purposes executed
his promises
fulfilled
his covenant confirmed
and his people saved; and so a proper time
for the Mediator to offer up his supplications and prayers
in which he was
heard
as appears from Isaiah 49:8;
O God
in the multitude of thy mercy; these words
according to the accents in the Hebrew text
should be rendered in connection
with the preceding words
thus: "in the time of good will
O God"; or
"in the time of the good will of God
through the multitude of thy
mercy"; and then the sense is
that the acceptable time was owing to the
greatness of divine mercy; it was from hence that the dayspring from on high
visited men; or Christ came in the flesh
and suffered in the room and stead of
sinners; in which there was a wonderful display of the abundant mercy of God to
men; for otherwise there was none shown to the surety and Saviour; he was not
spared
but delivered up; and then it follows
hear me
in the truth of thy salvation; or
"because of"
or "by thy true salvation"F4באמת ישעך "per salutem tuam
veram"
Gejerus. ; that which God contrived in council
and secured in
covenant
and sent his Son to effect
and which he is become the author of
is
a true and real salvation; not figurative and shadowy
as the salvation of
Israel out of Egypt and Babylon were: or because of the truth and faithfulness
of God
who had promised salvation to the Messiah
that he should be carried
through his sufferings
be raised from the dead
and be crowned with glory and
honour; and therefore he prays he might be heard on this account
and his
prayer follows
and the several petitions in it.
Psalm 69:14 14 Deliver me out of the
mire
And let me not sink; Let me be delivered from those who hate me
And out
of the deep waters.
YLT
14Deliver me from the mire
and let me not sink
Let me be delivered from those hating me
And from deep
places of waters.
Deliver me out of the mire
and let me not sink
.... In which
he was sinking
Psalm 69:2; and
accordingly he was delivered out of it
Psalm 11:2; even
out of all the mire of sin
the sins of his people that were upon him
from
which he was justified when raised from the dead; and so will appear without
sin
when he comes a second time:
let me be delivered from them that hate me
and out of the deep
waters; these phrases design the same
even the enemies of Christ; such
that hated him
compared to deep waters: these are the floods of the ungodly
and the many waters out of which he was drawn and delivered
Psalm 18:4.
Psalm 69:15 15 Let not the floodwater
overflow me
Nor let the deep swallow me up; And let not the pit shut its mouth
on me.
YLT
15Let not a flood of waters
overflow me
Nor let the deep swallow me up
Nor let the pit shut her mouth
upon me.
Let not the water flood overflow me
.... The enemy
Satan
that came in like a flood upon him
with his whole posse of devils; or the
wrath of God
which came upon him like a flood overwhelming him:
neither let the deep swallow me up: as Jonah by the whale
and Dathan and Abiram in the earth:
and let not the pit shut her mouth upon me; either the
pit of hell; so the Targum interprets it: for Christ
when he endured the
curses of the law
and the wrath of God
suffered the same for kind as the damned
in hell; only the mouth of this pit could not be shut upon him
or he be
continued under such wrath and curse: or else the pit of the grave
where his
divine Father left him not
or suffered him to be so long in it as to see
corruption; this pit was not shut upon him
but he was delivered out of it
and
will die no more.
Psalm 69:16 16 Hear me
O Lord
for Your
lovingkindness is good; Turn to me according to the multitude of Your
tender mercies.
YLT
16Answer me
O Jehovah
for
good [is] Thy kindness
According to the abundance Of Thy mercies turn Thou
unto me
Hear me
O Lord; for thy lovingkindness is good
.... His
lovingkindness to him
not only as his Son
but as Mediator; and which is a
love of complacency and delight
and was from eternity
and will be to
eternity: and this is "good"
as appears by the effects and evidences
of it; such as putting all things into his hands
showing him all that he does
concealing and keeping nothing from him
appointing him to be the Saviour of his
people
the Head of the church
and the Judge of the world; and this
lovingkindness shown to him is a reason why he might expect to be heard by his
God and Father; see John 17:24; and the
loving kindness of God to his people
and the members of Christ
is also good:
it arises from the good will and pleasure of God; it is pleasantly and
delightfully good to the saints
who have tasted that the Lord is gracious
and
have had his love shed abroad in their hearts; it is profitably good unto them;
it has prepared and laid up good things for them
both for time and eternity
even all the blessings of grace and goodness: it has promised good things unto
them in covenant
and it gives Christ
and all good things along with him; it
has a good influence on the graces of the Spirit
faith
hope
and love
to
encourage them; and engages believers to a cheerful obedience to all the divine
commands; to which may be added the duration of it
it lasts for ever: and it
is so good
that it is better than any temporal good thing without it; it is
better than life
and all the comforts of it
Psalm 63:3;
turn unto me
according to the multitude of thy tender mercies; his divine
Father had turned away his face from him
and turned his fury upon him; he had
awoke his sword of justice against him
pointed it at him
and thrust it into
him; and now
satisfaction being made
he desires he would turn unto him in a
way of grace and favour; that he would have respect unto him
and look upon him
with his paternal countenance
and in a kind and tender manner
as well pleased
with him
and with his righteousness and sacrifice. Of the phrase
"according to the multitude of that tender mercies"; see Gill on Psalm 51:1.
Psalm 69:17 17 And do not hide Your face
from Your servant
For I am in trouble; Hear me speedily.
YLT
17And hide not Thy face from
Thy servant
For I am in distress -- haste
answer me.
And hide not thy face from thy servant
.... This is a
character that is frequently given to Christ as Mediator; he is a servant of
God's choosing
calling
and appointing; of his sending
bringing forth
and
supporting; who is an obedient
diligent
righteous
and prudent one; who
always reverenced and honoured him whose servant he was
Isaiah 42:1; now
when he was on the cross
suffering in the room and stead of his people
his
Father hid his face from him; which he here deprecates
and desires he would
not continue to do
seeing he was his servant
now doing his service
and about
to finish it
even the great work of man's redemption; and for a reason
following;
for I am in trouble; in straits and
difficulties; pressed on every side
enclosed with the assembly of the wicked
who were mocking of him
and with the whole posse of devils
who were throwing
their fiery darts at him; having the sins of his people and the curses of a
righteous law on him
and the wrath of God in him; and what increased his
trouble was
he was forsaken by him;
hear me speedily; or "make haste to hear"F5מהר ענני "festina exaudire
me"
Vatablus. ; and answer me; his case required haste; see Psalm 22:19.
Psalm 69:18 18 Draw near to my soul
and
redeem it; Deliver me because of my enemies.
YLT
18Be near unto my soul --
redeem it
Because of mine enemies ransom me.
Draw nigh unto my soul
.... God his father
while he was suffering
stood afar off from him; wherefore he desires that he
would draw nigh to him in the manifestations of his love and favour to him;
which he did
when he made known to him the way of life
and made him full of
joy with his countenance;
and redeem it: that is
from
the power of the grave; not leave it there
but raise him from the dead
and
give him glory
as he did;
deliver me
because of mine enemies; that they might not
triumph over him
as if
being dead
he should rise no more; and so the Targum
"that
mine enemies might not lift up themselves against me.'
Or
the meaning is
deliver me from the grave
raise me from the dead
that I may
requite mine enemies
and take vengeance on them; see Psalm 41:8.
Psalm 69:19 19 You know my reproach
my
shame
and my dishonor; My adversaries are all before You.
YLT
19Thou -- Thou hast known my
reproach
And my shame
and my blushing
Before Thee [are] all mine
adversaries.
Thou hast known my reproach
and my shame
and my dishonour
.... A heap of
words to express the greatness of the contempt that was cast upon him
and the
injury that was done to his person and character; which was all known to God:
as how he was vilified by wicked words and blasphemous speeches; how he was
exposed to shame and dishonour by deeds; by spitting upon him
buffeting him
veiling his face
stripping him of his garments
and scourging and crucifying
him naked;
mine adversaries are all before thee; in his sight:
he knew their persons
the malice and wickedness that were in their hearts; and
all the evil words that were spoken
and the evil actions that were done by
them. Or
"are all against thee"F6נגרך
"coram te
vel contra te"
Cocceius. ; for they that were against
Christ were against his Father.
Psalm 69:20 20 Reproach has broken my
heart
And I am full of heaviness; I looked for someone to take pity
but there was none; And for comforters
but I found none.
YLT
20Reproach hath broken my
heart
and I am sick
And I look for a bemoaner
and there is none
And for
comforters
and I have found none.
Reproach hath broken my heart
.... This was his case
when his soul was exceeding sorrowful unto death
and his heart like wax melted
in the midst of his bows is
Matthew 26:38;
and I am full of heaviness; as he was in the garden
Mark 14:33; or
"very sick
yea
incurably sick"
as the wordF7ואנושה "adeo ut afficiar aegritudine"
Junius
& Tremellius
Piscator; "dolui vel aegritudine affectus sum"
Gejerus. signifies; see 2 Samuel 12:15. For
what cure is there for a broken heart?
and I looked for some to take pity
but there was
none; and for comforters
but I found none: his disciples forsook
him and fled; the priests
scribes
and common people
that attended him at the
cross
mocking him; the thieves that were crucified with him reviled him; and
his Father hid his face from him; only a few women stood afar off and lamented.
Psalm 69:21 21 They also gave me gall for
my food
And for my thirst they gave me vinegar to drink.
YLT
21And they give for my food
gall
And for my thirst cause me to drink vinegar.
They gave me also gall for my meat
.... Either some bitter
herb mentioned with wormwood and hemlock
Deuteronomy 29:18;
or the gall of some animal The Targum renders it
"the
gall of the heads of serpents:'
the
poison of some serpents is in their heads
and the word that is here used
signifies the head; see Deuteronomy 32:33.
This was literally fulfilled in Christ
Matthew 27:34; and
showed that he bore the curse of the law; that being given to him for food
which was not fit to be eaten; thereby intimating
that he deserved not to have
the common food and necessaries of life; which is the case of those in whose
place and stead he suffered: and this may be a rebuke to such who
through
fulness and affluence
are apt to slight and contemn some of the good creatures
of God
which ought to be received with thanksgiving; let them remember the
gall that was given Christ for meat. And this may serve to reconcile poor
Christians to that mean fare and low way of living they are obliged to; though
they
have but a dinner of herbs
or bread and water
it is better fare than
their Lord's; it is not gall;
and in my thirst they gave me vinegar to drink; Christ
when
on the cross
was athirst
which was occasioned by a fever that usually
attended persons in his circumstances; see Psalm 22:15; and
that this Scripture might be fulfilled
he signified it
saying
"I
thirst"; upon which vinegar was given to him
as all the evangelists
relate; Matthew 27:48. This
shows the truth of Christ's human nature; that it was a true and real body that
he assumed
which was subject to hunger and thirst
and was supported by food
and drink
as our bodies are; also the truth of divine revelation; since such a
minute circumstance as this
predicted so many hundred years ago
should
after
so long a time
be exactly fulfilled; and likewise the truth of the Messiahship
of Jesus
in whom this
and every thing else said Messiah
in the Law
the
Prophets
and the book of Psalms
were fully accomplished; and therefore it may
be strongly concluded that this is he of whom they spoke. Moreover
this
expresses the inhumanity of the enemies of Christ
to use him in this manner
when he was suffering and dying; see Proverbs 31:6.
Psalm 69:22 22 Let their table become a
snare before them
And their well-being a trap.
YLT
22Their table before them is
for a snare
And for a recompence -- for a trap.
Let their table become a snare before them
.... This and
the following imprecations were not the effects of a spirit of private revenge;
of which there was no appearance in Christ
but all the reverse who prayed for
his enemies
while they were using him as above related: but they are
prophecies of what should be
being delivered out under the inspiration of the
Spirit of God
Acts 1:16.
Wherefore some versions render the words
"their table shall become a
snare"F8יהו "erit"
Pagninus
Montanus; "fiet vel fiat"
Gejerus. ; and therefore are not
to be drawn into an example by us
to favour and encourage a revengeful spirit:
and they are very just and righteous
according to "lex talionis"
the law of retaliation; since
inasmuch as they gave Christ gall for his meat
and vinegar for his drink
it was but right that the same measure should be
meted out to them again; and their table mercies and blessings be cursed; that
they should have them not in love
but in bitter wrath. Or that they should be
left to be overcharged with them
and surfeit upon them; and so the day of
their destruction come upon them as a snare: or that they should want the
common necessaries of life
and be tempted to eat what was not lawful; and even
their own children
as some did; see Malachi 2:2
Lamentations 4:10.
The Targum gives the sense of the words thus;
"let
their table
which they prepared before me
that I might eat before them
be
for a snare;'
meaning
a table spread with vinegar and gall. Of the figurative sense of these words;
see Gill on Romans 11:9; where
apostle cites this passage
and applies it to the enemies of Christ;
and that which should have been for their welfare
let
it become a trap; the word translated
"for their welfare"
comes
from שלמ
which signifies both "to be at
peace"
and "to recompense"; and so is differently interpreted.
Some think the "shelamim"
or peace offerings
are meant; see Exodus 24:5; and so
the Targum
"let
their sacrifices be for a trap
or stumbling block;'
as
they were
they trusting in them for the atonement of sin: and so neglected the
atoning sacrifice of Christ
and his righteousness; which was the stumbling
block at which they stumbled
and the trap into which they fell
and was their
ruin. And it is observable
that while they were eating the sacrifice of the
passover
they were surrounded by the Roman army
and taken as birds in a net
and as beasts in a trap. Others render the words
"to them that are at
peace"F9לשלומים
"tranquilli"
Gejerus; so some in Michaelis.
let their table be
"for a trap"; while they are living in security
and crying
Peace
peace
let sudden
destruction come upon them; as it did. But the apostle has
taught us how to render the word "for a recompence"
Romans 11:9; as the
word
differently pointed
is in Isaiah 34:8. The
true rendering and meaning of the whole seem to be this
"let their table
become a snare before them"; and let their table be "for
recompences" unto them
or in just retaliation; let the same food
or the
like unto it
be set upon their tables
they gave to Christ
and let their
table "become a trap"; for all relate to their table.
Psalm 69:23 23 Let their eyes be
darkened
so that they do not see; And make their loins shake continually.
YLT
23Darkened are their eyes
from seeing
And their loins continually shake Thou.
Let their eyes be darkened
that they see not
.... Not
literally
the eyes of their bodies; but figuratively
the eyes of their
understanding; which were so darkened
and they given up to such judicial
blindness
that they could not discern the signs of the times that the Messiah
must be come
Daniel's weeks being up; could not see any glory
excellency
and
comeliness in Christ; could not see the evidence of the Messiahship of Jesus in
the miracles he wrought; nor in the prophecies of the Old Testament fulfilled
in him: that book was a sealed book unto them; the Gospel
and the doctrines of
it
were hid from them
even from the wise and prudent among them; yea
also those
things which belonged to their temporal peace; they were so blinded and
infatuated
they could not see what was for their outward good and happiness:
and
in proof of this their blindness
the words are cited by the apostle in Romans 11:7; see Matthew 16:3;
and make their loins continually to shake; weaken their
loins
in which a man's strength lies
that they may not be able to rise up
against their enemies; and that they might not be able to flee and escape from
them; see Deuteronomy 33:11;
or fill them with horror
dread
and trembling
as they will be when Christ
shall come in the clouds of heaven; and they shall see him whom they have
pierced
Revelation 1:7. The
apostle renders the words "bow down their back alway"; See Gill on Romans 11:10.
Psalm 69:24 24 Pour out Your indignation
upon them
And let Your wrathful anger take hold of them.
YLT
24Pour upon them Thine
indignation
And the fierceness of Thine anger doth seize them.
Pour out thine indignation upon them
.... Not a few
drops of it only
but a flood of it
sweeping away and bearing down all before
it; which was done when wrath came upon them to the uttermost
in the
destruction of their city
temple
and nation
1 Thessalonians 2:16;
let thy wrathful anger take hold of them; follow after
them
overtake them
seize upon them
and hold them fast
that they may not
escape. It denotes the severity of God towards them; the fierceness and fury of
his wrath upon them; and that their destruction would be inevitable
and an
entire and utter one.
Psalm 69:25 25 Let their dwelling place
be desolate; Let no one live in their tents.
YLT
25Their tower is desolated
In their tents there is no dweller.
Let their habitation be desolate
.... Which is applied to
Judas
Acts 1:20; but not
to the exclusion of others; for it must be understood of the habitations of
others; even of their princes and nobles
their chief magistrates
high priest
and other priests
scribes
and doctors of the law: for the word may be
rendered
"their palace" or "castle"F11טיר־תאם "palatium eorum"
Pagninus
Montanus
Tigurine version
Cocceius
Michaelis; "castella eorum"
Junius &
Tremellius
Piscator; "palatium vel casteilum eorum"
Gejerus; so
Ainsworth.
as it is by some; and so may denote the houses of their principal
men
the members of their sanhedrim; their houses great and fair
of which
there were many in Jerusalem when it was destroyed; see Isaiah 5:9; as well
as the habitations of the meaner sort of people
which all became desolate at
that time; and particularly their house
the temple
which was like a palace or
castle
built upon a mountain. This was left desolate
as our Lord foretold it
would
Matthew 23:38;
and let none dwell in their
tents; the city of Jerusalem was wholly destroyed and not a house left
standing in it
nor an inhabitant of it; it was laid even with the ground
ploughed up
and not one stone left upon another
Luke 19:44.
Psalm 69:26 26 For they persecute the ones
You have struck
And talk of the grief of those You have wounded.
YLT
26For they have pursued him
Thou hast smitten
And recount of the pain of Thy pierced ones.
For they persecute him whom thou hast smitten
.... Meaning
the Messiah
who was not only smitten and scourged by men
but was stricken and
smitten of God; according to his determinate counsel and foreknowledge
and
agreeably to his will and plea sure; with the rod of his justice for the
satisfaction of it; for the sins of his people
whose surety he was. Him the
Jews followed with reproaches and calumnies; pursued after his life
and
persecuted him unto death; and which was the cause of their ruin and
destruction; see 1 Thessalonians 2:15;
and they talk to the grief of those whom thou hast wounded; or
"of
thy wounded ones"F12חלליך
"vulneratorum tuorum"
Pagninus
Montanus
Tigurine version
Musculus; so Ainsworth. ; not wounded by him
but wounded for his sake
on his
account
and for their profession of faith in his son Jesus Christ. These
as
they were led to the slaughter
had trial of cruel mockings
which aggravated
their sufferings
and were very grieving to them; especially such talk as
reflected upon their dear Redeemer
for whose sake they were put to death.
Psalm 69:27 27 Add iniquity to their
iniquity
And let them not come into Your righteousness.
YLT
27Give punishment for their
iniquity
And they enter not into Thy righteousness.
Add iniquity to their iniquity
.... Let them alone in
sin; suffer them to go on in it; lay no restraints upon them; put no stop in providence
in their way; let them proceed from one evil to another
till they fall into
ruin: to their natural and acquired hardness of heart
give them up to a
judicial hardness; that they may do things that are not convenient
and be
damned. Suffer them not to stop at the crucifixion of the Messiah; let them go
on to persecute his apostles and followers; to show the utmost spite and malice
against the Christian religion; to embrace false Christs
and blaspheme the
true one; to believe the greatest lies and absurdities
and commit the foulest
of actions; as seditions
rapines
murders
&c. as they did while Jerusalem
was besieged; that they may fill up the measure of their sins
and wrath may
come upon them to the uttermost
1 Thessalonians 2:15.
The word עון
rendered "iniquity"
sometimes signifies "punishment"
as in Genesis 4:13; and
according to this sense of it
the words may be differently rendered
and admit
a different meaning; either
"give punishment for their iniquity"F13תנה עון על
עונם "da punitionem iniquitatis"
Pagninus;
"appone illis poenam pro iniquitate"
Muis. ; so Kimchi; that is
punish them according to their deserts
as their sins and iniquities require:
or
"add punishment to their punishment"F14So Junius &
Tremellius. ; to their present temporal punishment before imprecated
relating
to their table mercies
their persons
and their habitations
add future and
everlasting punishment; let them be punished with everlasting destruction
soul
and body
in hell;
and let them not come into thy righteousness; meaning
not
his strict justice or righteous judgment; into that they would certainly come;
nor was it the will of the Messiah they should escape it: but either the
goodness
grace
and mercy of God
which is sometimes desired by righteousness
as in Psalm 31:1; and the
sense is
let them have no share in pardoning grace now
nor obtain mercy in
the last day; but be condemned when they are judged
Psalm 109:7. Or
rather
the righteousness of Christ
which is called the righteousness of God
that is
the Father; because he approves and accepts of it
and imputes it to
his people without works: and seeing the Jews sought for justification by their
own works
and went about to establish their own righteousness
and submitted
not to Christ's
but despised and rejected it; it was but just that they should
be excluded from all benefit and advantage by it
as is here imprecated. The
Targum is
"and
let them not be worthy to come into the congregation of shy righteous ones;'
neither
here
nor at the last judgment; see Psalm 1:5.
Psalm 69:28 28 Let them be blotted out of
the book of the living
And not be written with the righteous.
YLT
28They are blotted out of the
book of life
And with the righteous are not written.
Let them be blotted out of the book of life
.... Which
some understand of this animal life
or of the catalogue of living saints; of
their being not written among the living in Jerusalem
or in the writing of the
house of Israel
Isaiah 4:3. The
Targum is
"let
them he blotted out of the book of the memory of the living.'
Let
their names rot and perish
being buried in everlasting oblivion. Aben Ezra
interprets this book of the heavens; where
he says
all things that should
come to pass were written
at the time they were created; see Luke 10:20. But
this is the book of divine predestination or election
often in the New
Testament called the book of life; in which the names of some persons are
written
and others not
Philemon 4:3; so
called
not with respect to the present life
and the affairs of it
which
belong to the book of Providence; but with respect to the life of the world to
come
or eternal life
as Kimchi explains it. It is no other than God's
ordination or foreappointment of men to eternal life; which being called a
book
and names written in it
show that election is personal or particular;
the exact knowledge God has of his chosen ones; his great care of them
and
value for them; his constant remembrance of them
and the certainty of their
salvation; for such whose names are written here in reality can never be
blotted out: this would be contrary to the unchangeableness of God
the
firmness of his purposes
and the safety of his people. Wherefore the design of
this imprecation is
that those persons who had
in their own conceits
and in
the apprehensions of others
a name in this book; that it might appear
both to
themselves and others
they had none
by the awful ruin and destruction that
should be brought upon them;
and not be written with the righteous; neither in
the book of life with them; by which it appears
that to be blotted out
and
not be written
are the same: nor in a Gospel church state; so they were the
branches broken off: nor be among them at the resurrection of the just
and in
the judgment day. Kimchi observes
that it is the same thing in different
words; to be blotted out is the same as not to be written.
Psalm 69:29 29 But I am poor and
sorrowful; Let Your salvation
O God
set me up on high.
YLT
29And I [am] afflicted and
pained
Thy salvation
O God
doth set me on high.
But I am poor and sorrowful
.... The Messiah was poor
in a literal sense
as it was foretold he should
Zechariah 9:9; so
he was in his private life; born of poor parents
and brought up in a mean way:
and in his public life
having no certain dwelling place
and ministered to by
others; and when on the cross
being stripped of his garments; and nothing to
eat and drink but gall and vinegar; and nothing to leave to his mother
but
commits her to the care of his beloved disciple. Though this phrase in general
may denote the low estate of Christ in his humiliation
being in the form of a
servant
humbled and obedient to death; and the character of
"sorrowful" well agrees with him
who was a man of sorrows all his
days; and in the garden his soul was exceeding sorrowful
even unto death; and
when on the cross he had sorrow enough; what with the sins of his people on
him
the flouts and jeers of his enemies at him; the pains of body he endured
the wrath of God
the hidings of his face
and the curses of his righteous law.
After this declaration of his low and distressed state
a petition follows:
let thy salvation
O God
set me up on high: meaning
either the salvation of the Lord's people
so called
because concerted and
appointed of God
and is what he sent his Son to effect
and he approves of;
this being wrought out was the way and
means of the exaltation of Christ; both
by his divine Father
who on this account exalted him at his right hand; and by
his people
who exalt him in their hearts
and with their tongues
and give him
all the glory of their salvation. Or else this means the salvation of Christ
out of the hands of all his enemies
whom he conquered on the cross; and
particularly death
from which he was saved by his resurrection
and was the
first step to his exaltation and glory; after which he ascended on high
and
sat down at the right hand of God; where no mere creature
angels or men
were
ever admitted; and where angels
principalities
and powers
are subject to
him. The whole may be rendered thus; "though I am poor and sorrowful
thy
salvation
O God
will set me up on high"F15תשגבני
"elevabit me"
Pagninus
Montanus; so Gejerus
Michaelis. ; and so is
expressive of the Messiah's faith in his resurrection and exaltation
notwithstanding
his sorrows and sufferings; on account of which he determines to praise the
Lord
as follows.
Psalm 69:30 30 I will praise the name of
God with a song
And will magnify Him with thanksgiving.
YLT
30I praise the name of God
with a song
And I magnify Him with thanksgiving
I will praise the name of God with a song
.... The
"name" of God is himself
his perfections and attributes; which are
to be "praised" by all his creatures
and especially his saints; and
here by the Messiah
who sung the praise of God with his disciples at the
supper
a little before his death; and in the great congregation in heaven
upon his ascension thither
having finished the great work of man's redemption.
For as it was no lessening of his glory
as Mediator
to pray to God when on
earth
it is no diminution of it to praise him in our nature in heaven; see Psalm 22:22. This
being said to be done with a song agrees with Hebrews 2:12; and
is an instance of praising God this way
and which could not be prayer wise; as
well as is a confirmation of the practice of New Testament churches
singing
psalms
hymns
and spiritual songs
by the example of our Lord;
and will magnify him with thanksgiving: to
"magnify" is to make great; but God cannot be greater than he is. He
is great above all gods; he is greater than all. But he is magnified when his
greatness is owned and declared
and that is ascribed unto him; and
particularly when "thanks" are given to him for favours; for then is
he acknowledged by men to be the Father of mercies
the author and giver of
them; and that they are unworthy of them
and that all the glory belongs to
him. Christ
as man
not only prayed
but gave thanks to his Father when on
earth
Matthew 11:25; nor
is it unsuitable to him
as such now in heaven
to give thanks and praise for
being heard and helped in a day of salvation; or at the time when he wrought
out the salvation of his people
and glorified all the divine perfections.
Psalm 69:31 31 This
also shall please the Lord
better than an ox or bull
Which has horns and hooves.
YLT
31And it is better to Jehovah
than an ox
A bullock -- horned -- hoofed.
This also shall
please the Lord
.... That is
this song of praise and thanksgiving. The Targum
has it
"my
prayers;'
as
if it retorted to Psalm 69:29; but
what is expressed in Psalm 69:30 seems
to be the proper antecedent to this
and which is a sacrifice; see Psalm 50:14; and
more acceptable to God than any of the legal sacrifices
even when they were in
force; and much more
now they are abrogated; and especially as offered up by
the Messiah himself
all whose offerings are well pleasing to God; particularly
the offering up of himself
which was for a sweet smelling savour to him
and in
virtue of which all spiritual sacrifices of prayer and praise become acceptable
unto God;
better than an ox or bullock that hath horns and hoofs; that is
than
the best of legal sacrifices; as an ox or bullock was
whose horns and hoofs
were grown; one of three years old
as Jarchi and Kimchi observe: the words may
be literally rendered
"than an ox
than a bullock
than horns
than
hoofs"; not only better than an ox or a bullock
but than any creature
that has horns and hoofs; that is
than the lawful sacrifice of any animal
whatever
as Junius renders and explains it.
Psalm 69:32 32 The humble shall see this
and be glad; And you who seek God
your hearts shall live.
YLT
32The humble have seen --
they rejoice
Ye who seek God -- and your heart liveth.
The humble shall see this
and be glad
.... The
resurrection and exaltation of Christ
Psalm 69:29; the
meek and humble followers of Christ
as his disciples were
saw him risen from
the dead
saw him alive
to whom he showed himself forty days after his
resurrection; they saw his hands
and feet
and side
and the prints of the
nails and spear in them; they saw him go up to heaven
to be set on high at the
right hand of God; and humble believers now see him by faith
crowned with
glory and honour; and as the disciples were glad
and rejoiced when they saw
him again
and when he was parted from them
and went up to heaven
John 20:20; so true
believers in Christ
who have a spiritual sight of a risen
ascended
and
exalted Saviour
are glad
and rejoice in him with joy unspeakable
and full of
glory
1 Peter 1:8; they
rejoice in the righteousness he has brought in
in the atonement that he has
made
and in the salvation he has wrought out
which is so suitable for them;
and because they do or will share in all the blessings of his resurrection
ascension
and exaltation; such as regeneration
justification
every supply of
grace
and perseverance in it
the resurrection of their bodies
and eternal
glorification: and "humble" ones are such as are humbled under a
sense of sin
and the exceeding sinfulness of it
in a view of their own
righteousness
and its insufficiency to justify them before God: they ascribe
all they have and are to the free grace of God; and all boasting is excluded
from them
save in Christ; they are such that learn of him
who is meek and
lowly; and behave humbly before men
esteem others better than themselves; and
are in their own account the chief of sinners
and the least of saints: and as
they are
for the most part
"afflicted"
and so some render the wordF16ענוים "afflicti"
Vatablus
Musculus;
"miseri"
Gejerus; "mansueti ac miseri"
Michaelis. here;
they are humble under the mighty hand of God
and patiently bear it;
and your heart shall live that seek God; that seek his
face and favour
his gracious presence
and communion with him; that seek
by
prayer and supplications
blessings from him; that seek him in Christ
where he
is to be found; that seek Christ
and righteousness and salvation by him
and
that early
earnestly
and diligently; that seek the things of Christ
the
honour of his name
and the good of his interest; and who
in a word
are the
true and spiritual worshippers of God; these seek him
and he seeks them. The
Targum is
"that
seek doctrine from before God;'
and
the hearts of those revived
who were as dead men before
as were the two
disciples travelling to Emmaus
when they found that Christ was risen
Luke 24:17; just as
the spirit of old Jacob revived
when he understood that his son Joseph was
alive
Genesis 45:27; see Psalm 22:26.
Psalm 69:33 33 For the Lord hears the
poor
And does not despise His prisoners.
YLT
33For Jehovah hearkeneth unto
the needy
And His bound ones He hath not despised.
For the Lord heareth the poor
.... The prayer of the
poor
as the Targum; of the poor disciples of Christ
who were together
mourning
weeping
and praying
when their Lord was dead
and laid in the
sepulchre
Mark 16:10; this
epithet agrees with all the followers of Christ
who for the most part are
literally poor
and are all of them so in a spiritual sense; they are poor in
spirit
and are sensible of it; they are full of wants
and these daily return
upon them; wherefore they constantly apply to the throne of grace for help in
time of need; and the Lord regards them
his eye is upon them
his heart is
towards them
his thoughts are about them
his ears are open to their cries
and his hand is ready to supply their wants;
and despiseth not his prisoners; the same disciples of
Christ; who being assembled together
the doors were shut for fear of the Jews
John 20:19; it may
be applied to such who are the Lord's prisoners; that is
for his sake
in a
literal sense
as the Apostle Paul is called the prisoner of the Lord
Ephesians 3:1; and
there were many
both under the Old and under the New Testament
that suffered
imprisonment for their profession of religion; and these the Lord despises not
though men may
but highly esteems and honours; and it may be understood
mystically and spiritually of such as are
in their nature state
prisoner of
sin and Satan
and the law
and
when called
are prisoners of hope; these the
Lord has a regard unto
and opens the prison doors and sets them at and directs
them to the strong hold
Isaiah 49:9.
Psalm 69:34 34 Let heaven and earth
praise Him
The seas and everything that moves in them.
YLT
34The heavens and earth do
praise Him
Seas
and every moving thing in them.
Let the heaven and earth praise him
.... As those
by a
prosopopoeia
are often called upon to do
to express the greatness of the
favour enjoyed
and to excite those that are possessed of it to greater joy and
thankfulness; see Psalm 96:11; or the
inhabitants of the heavens and earth may be meant
as the angels of heaven; and
so the Targum interprets it; who
as they praised the Lord at the incarnation
of Christ
Luke 2:14; so
doubtless they did at his ascension
when he was seen and accompanied by them
1 Timothy 3:16
Psalm 68:17; and
also the spirits of just men made perfect in heaven
who were there when Christ
was received into it; and the inhabitants of the earth
as the Targum also
paraphrases it; of the continent
particularly the Roman empire
when the
Gospel was sent thither
which brought the good news of an incarnate
suffering
risen
ascended
and exalted Saviour;
the seas
and everything that moveth therein; the
inhabitants of the isles in the seas
such as ours of Great Britain and
Ireland
who waited for the doctrine of the Messiah
and to whom he calls to
listen to what he says; and which is a sufficient reason for praise and
thanksgiving in them; even in as many as have spiritual life and motion
who
are quickened
influenced
and moved by the Spirit of God; see Isaiah 42:4.
Psalm 69:35 35 For God will save Zion And
build the cities of Judah
That they may dwell there and possess it.
YLT
35For God doth save Zion
And
doth build the cities of Judah
And they have dwelt there
and possess it.
For God will save Zion
.... The church of
Christ
as it is often called; See Gill on Psalm 2:6; this is
to be understood not so much of the salvation of the people of God
by Christ
from sin and Satan
and the world
law
hell
and death
as of the preservation
and continuance of the Gospel church state
notwithstanding all the opposition
and persecution of the Jews and Gentiles; and especially of the deliverance of
the Lord's people
in the latter day
from the cruelty
captivity
and bondage
of antichrist
by the destruction of him; which will occasion joy and praise
Revelation 18:4;
and will build the cities of Judah: erect Gospel churches in
the Roman empire
and in the several parts of the world; as were in the first
times of the Gospel
and will be in the latter day
when the cities of God
shall be yet spread abroad through prosperity
Zechariah 1:17; of
which the saints are citizens
and enjoy in them many privileges and
immunities: these may be said to be "built"
when they are built upon
Christ
and on their most holy faith; when the members of them are edified and
multiplied; when purity of faith
discipline
and worship
prevails among them;
and though this is usually by the ministers of the Gospel
as instruments
yet
the Lord is the chief builder; for
unless he builds
in vain do the builders
build
Psalm 127:1;
that they may dwell there
and have it in possession; the men of
Judah
such as confess the name of Christ
as the word "Judah"
signifies; who profess to believe in him with their hearts; these have a name
and a place
and an inheritance in the churches
and an abiding one; they shall
never go out
but dwell in the house of God for ever; Gospel churches being
erected and built up for their sakes
and for such ends and purposes.
Psalm 69:36 36 Also
the descendants of
His servants shall inherit it
And those who love His name shall dwell in it.
YLT
36And the seed of His
servants inherit it
And those loving His name dwell in it!
The seed also of his
servants shall inherit it
.... Not their natural
but spiritual seed
or a succession of converts in the churches; see Psalm 45:16; who
are born not of blood
nor of the will of the flesh
nor of the will of man
but of God; not of corruptible
but incorruptible seed
by the word of God
which
lives and abides for ever
John 1:13; these
are the proper and rightful inheritors of the Gospel church state
and all its
privileges
in all successive generations
quite down to the New Jerusalem
church state
wherein will dwell only righteous persons
and whose names are in
the Lamb's book of life. Aben Ezra's note upon it is
"they
shall inherit it
they and their children
in the days of David
or in the days
of the Messiah;'
and they that love his name shall dwell therein; that love the
person
Gospel
truths and ordinances of Christ; see Song of Solomon 1:3;
these shall have an abiding place in Zion
the church of God; in the cities of
Judah
particular congregational churches; and in the city of the New
Jerusalem
where will be the tabernacle of God among men
and he shall dwell
among them
and they with him.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)