สดุดี 69:13 วิจารณ์

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.

David had been speaking before of the spiteful reproaches which his enemies cast upon him; here he adds, But, as for me, my prayer is unto thee. They spoke ill of him for his fasting and praying, and for that he was made the song of the drunkards; but, notwithstanding that, he resolves to continue praying. Note, Though we may be jeered for well-doing, we must never be jeered out of it. Those can bear but little for God, and their confessing his name before men, that cannot bear a scoff and a hard word rather than quit their duty. David's enemies were very abusive to him, but this was his comfort, that he had a God to go to, with whom he would lodge his cause. "They think to carry their cause by insolence and calumny; but I use other methods. Whatever they do, As for me, my prayer is unto thee, O Lord!" And it was in an acceptable time, not the less acceptable for being a time of affliction. God will not drive us from him, though it is need that drives us to him; nay, it is the more acceptable, because the misery and distress of God's people make them so much the more the objects of his pity: it is seasonable for him to help them when all other helps fail, and they are undone, and feel that they are undone, if he do not help them. We find this expression used concerning Christ. Isa 49:8, In an acceptable time have I heard thee. Now observe, I. What his requests are. 1. That he might have a gracious audience given to his complaints, the cry of his affliction, and the desire of his heart. Hear me (Psa 69:13), and again, Hear me, O Lord! (Psa 69:16), Hear me speedily (Psa 69:17), not only hear what I say, but grant what I ask. Christ knew that the Father heard him always, Joh 11:42. 2. That he might be rescued out of his troubles, might be saved from sinking under the load of grief (Deliver me out of the mire; let me not stick in it, so some, but help me out, and set my feet on a rock, Psa 40:2), might be saved from his enemies, that they might not swallow him up, nor have their will against him: "Let me be delivered from those that hate me, as a lamb from the paw of a lion, Psa 69:14. Though I have come into keep waters (Psa 69:2), where I am ready to conclude that the floods will overflow me, yet let my fears be prevented and silenced; let not the waterflood, though it flow upon me, overflow me, Psa 69:15. Let me not fall into the gulf of despair; let not that deep swallow me up; let not that pit shut her mouth upon me, for then I am undone." He gave himself up for lost in the beginning of the psalm; yet now he has his head above water, and is not so weary of crying as he thought himself. 3. That God would turn to him (Psa 69:16), that he would smile upon him, and not hide his face from him, Psa 69:17. The tokens of God's favour to us, and the light of his countenance shining upon us, are enough to keep our spirits from sinking in the deepest mire of outward troubles, nor need we desire any more to make us safe and easy, Psa 69:18. "Draw nigh to my soul, to manifest thyself to it, and that shall redeem it." II. What his pleas are to enforce these petitions. 1. He pleads God's mercy and truth (Psa 69:13): In the multitude of thy mercy hear me. There is mercy in God, a multitude of mercies, all kinds of mercy, inexhaustible mercy, mercy enough for all, enough for each; and hence we must take our encouragement in praying. The truth also of his salvation (the truth of all those promises of salvation which he has made to those that trust in him) is a further encouragement. He repeats his argument taken from the mercy of God: "Hear me, for thy lovingkindness of good. It is so in itself; it is rich and plentiful and abundant. It is so in the account of all the saints; it is very precious to them, it is their life, their joy, their all. O let me have the benefit of it! Turn to me, according to the multitude of thy tender mercies," Psa 69:16. See how highly he speaks of the goodness of God: in him there are mercies, tender mercies, and a multitude of them. If we think well of God, and continue to do so under the greatest hardships, we need not fear but God will do well for us; for he takes pleasure in those that hope in his mercy, Psa 147:11. 2. He pleads his own distress and affliction: "Hide not thy face from me, for I am in trouble (Psa 69:17), and therefore need thy favour; therefore it will come seasonably, and therefore I shall know how to value it." He pleads particularly the reproach he was under and the indignities that were done him (Psa 69:19): Thou hast known my reproach, my shame, and my dishonour. See what a stress is laid upon this; for, in the sufferings of Christ for us, perhaps nothing contributed more to the satisfaction he made for sin, which had been so injurious to God in his honour, than the reproach, and shame, and dishonour he underwent, which God took notice of, and accepted as more than an equivalent for the everlasting shame and contempt which our sins had deserved, and therefore we must by repentance take shame to ourselves and bear the reproach of our youth. And if at any time we be called out to suffer reproach, and shame, and dishonour, for his sake, this may be our comfort, that he knows it, and, as he is before-hand with us, so he will not be behind-hand with us. The Psalmist speaks the language of an ingenuous nature when he says (Psa 69:20): Reproach has broken my heart; I am full of heaviness; for it bears hard upon one that knows the worth of a good name to be put under a bad character; but when we consider what an honour it is to be dishonoured for God, and what a favour to be counted worthy to suffer shame for his name (as they deemed it, Act 5:41), we shall see there is no reason at all why it should sit so heavily or be any heart-breaking to us. 3. He pleads the insolence and cruelty of his enemies (Psa 69:18): Deliver me because of my enemies, because they were such as he had before described them, Psa 69:4. "My adversaries are all before thee (Psa 69:19); thou knowest what sort of men they are, what danger I am in from them, what enemies they are to thee, and how much thou art reflected upon in what they do and design against me." One instance of their barbarity is given (Psa 69:21): They gave me gall for my meat (the word signifies a bitter herb, and is often joined with wormwood) and in my thirst they gave me vinegar to drink. This was literally fulfilled in Christ, and did so directly point to him that he would not say It is finished till this was fulfilled; and, in order that his enemies might have occasion to fulfil it, he said, I thirst, Joh 19:28, Joh 19:29. Some think that the hyssop which they put to his mouth with the vinegar was the bitter herb which they gave him with the vinegar for his meat. See how particularly the sufferings of Christ were foretold, which proves the scripture to be the word of God, and how exactly the predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. This is he that should come, and we are to look for no other. 4. He pleads the unkindness of his friends and his disappointment in them (Psa 69:20): I looked for some to take pity, but there was none; they all failed him like the brooks in summer. This was fulfilled in Christ, for in his sufferings all his disciples forsook him and fled. We cannot expect too little from men (miserable comforters are they all); nor can we expect too much from God, for he is the Father of mercy and the God of all comfort and consolation.

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.

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" (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 Isa 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" (d); 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. (c) "tempus beneplaciti", V. L. Pagninus, Montanus, &c. (d) "per salutem tuam veram", Gejerus.

"But I with My prayer with You, O Lord" [Psalm 69:13]. But I was with You. But how? With You by praying. For when you are evil spoken of, and know not what you may do; when at you are hurled reproaches, and you find not any way of rebuking him by whom they are hurled; nothing remains for you but to pray. But remember even for that very man to pray. "But I with my prayer with You, O Lord. It is the time of Your good pleasure, O God." For behold the grain is being buried, there shall spring up fruit. "It is the time of Your good pleasure, O God." Of this time even the Prophets have spoken, whereof the Apostle makes mention: "Behold now the time acceptable, behold now the day of salvation." [2 Corinthians 6:2] "It is the time of Your good pleasure, O God. In the multitude of Your mercy." This is the time of good pleasure, "in the multitude of Your mercy." For if there were not a multitude of Your mercy, what should we do for the multitude of our iniquity? "In the multitude of Your mercy; Hearken to me in the truth of Your Salvation." Because He has said, "of Your mercy," he has added truth also: for "mercy and truth" are all the ways of the Lord. Why mercy? In forgiving sins. Why truth? In fulfilling the promises.

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).

With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1-2.