Psalm 69:26 Komentář

David penned this psalm when he was in affliction; and in it, I. He complains of the great distress and trouble he was in and earnestly begs of God to relieve and succour him (v. 1-21). II. He imprecates the judgments of God upon his persecutors (Psa 69:22-29). III. He concludes with the voice of joy and praise, in an assurance that God would help and succour him, and would do well for the church (Psa 69:30-36). Now, in this, David was a type of Christ, and divers passages in this psalm are applied to Christ in the new Testament and are said to have their accomplishment in him (Psa 69:4, Psa 69:9, Psa 69:21), and Psa 69:22 refers to the enemies of Christ. So that (like the twenty-second psalm) it begins with the humiliation and ends with the exaltation of Christ, one branch of which was the destruction of the Jewish nation for persecuting him, which the imprecations here are predictions of. In singing this psalm we must have an eye to the sufferings of Christ, and the glory that followed, not forgetting the sufferings of Christians too, and the glory that shall follow them; for it may lead us to think of the ruin reserved for the persecutors and the rest reserved for the persecuted. To the chief musician upon Shoshannim. A psalm of David.

INTRODUCTION TO PSALM 69 To the chief Musician upon Shoshannim, A Psalm of David. Of the word "shoshannim", See Gill on Psa 45:1, title. The Targum renders it, "concerning the removal of the sanhedrim;'' which was about the time of Christ's death. The Talmudists (t) 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 Psa 69:4 in Joh 15:25; Psa 69:9 in Joh 2:17; Psa 69:21 in Mat 27:34; Psa 69:22 in Rom 11:9; Psa 69:25 in Act 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 Psa 69:36 of the days of David, or of the days of the Messiah. (t) T. Bab. Avoda Zara, fol. 8. 2. & Roshhashanah, fol. 31. 1, 2.

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 Th1 2:15; and they talk to the grief of those whom thou hast wounded; or, "of thy wounded ones" (l); 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. (l) "vulneratorum tuorum", Pagninus, Montanus, Tigurine version, Musculus; so Ainsworth.

David said in that passage concerning his passion, “They have persecuted him whom you have struck and have added to the affliction of him that was slain.” For they added many [afflictions] to him, much that was not written concerning him, cursings and revilings, such as the Scripture could not reveal, for their revilings were hateful. But, however, “the Lord was pleased to humiliate him and afflict him.” And “he was slain for our iniquity,” and “was humiliated for our sins and was made sin in his own person.”

"Let the habitation of them become forsaken" [Acts 1:20] [Psalm 69:26]. This is now evident. For in the same manner as He has mentioned not only a secret deliverance of His, saying, "Give heed to My soul, and redeem her;" but also one open after the body, adding, "because of mine enemies deliver me:" so also to these men He foretells how there are to be certain secret misfortunes, whereof a little before He was speaking....For the blindness of the Jews was secret vengeance: but the open was what? "Let their habitation become forsaken, and in their tabernacles let there not be any one to inhabit." There has come to pass this thing in the very city Jerusalem, wherein they thought themselves mighty in crying against the Son of God, "Crucify, Crucify;" [John 19:6] and in prevailing because they were able to kill Him that raised dead men. How mighty to themselves, how great, they seemed! There followed afterwards the vengeance of the Lord, stormed was the city, utterly conquered the Jews, slain were I know not how many thousands of men. No one of the Jews is permitted to come there now: where they were able to cry against the Lord, there by the Lord they are not permitted to dwell. They have lost the place of their fury: and O that even now they would know the place of their rest! What profit to them was Caiaphas in saying, "If we shall have let go this man thus, there will come the Romans, and take away from us both place and kingdom"? [John 11:48] Behold, both they did not let Him go alive, and He lives: and there have come the Romans, and have taken from them both place and kingdom. But now we heard, when the Gospel was being read, "Jerusalem, Jerusalem, how often would I have gathered together your sons, as a hen her chickens under her wings, and you would not? Behold there is left to you your house forsaken." [Matthew 23:37-38] ...

Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh. (Psa. 69:1-36) (Compare Psa 40:2). come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).

Though smitten of God (Isa 53:4), men were not less guilty in persecuting the sufferer (Act 2:23). talk to the grief--in respect to, about it, implying derision and taunts. wounded--or, literally, "mortally wounded."