1In finem. Psalmus David in rememorationem, quod salvum fecerit eum Dominus. 2Deus, in adjutorium meum intende ; Domine, ad adjuvandum me festina. 3Confundantur, et revereantur, qui quærunt animam meam. 4Avertantur retrorsum, et erubescant, qui volunt mihi mala ; avertantur statim erubescentes qui dicunt mihi : Euge, euge ! 5Exsultent et lætentur in te omnes qui quærunt te ; et dicant semper : Magnificetur Dominus, qui diligunt salutare tuum. 6Ego vero egenus et pauper sum ; Deus, adjuva me. Adjutor meus et liberator meus es tu ; Domine, ne moreris.
Jamieson Fausset Brown Bible Commentary 1 Upon Shoshannim--(See on
Ψαλ. 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
Ψαλ. 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
Ψαλ. 40:2).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning (
Ιων. 2:5).
3 (Compare
Ψαλ. 6:6).
mine eyes fail--in watching (
Ψαλ. 119:82).
4 hate me, &c.--(Compare
Ιωάν. 15:25). On the number and power of his enemies (compare
Ψαλ. 40:12).
then I restored . . . away--that is, he suffered wrongfully under the imputation of robbery.
5 This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.
6 for my sake--literally, "in me," in my confusion and shame.
7 This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (
Μάρκ. 3:21;
Ιωάν. 7:5), exhaustion in God's service (
Ιωάν. 2:17), revilings and taunts of base men were the sufferings.
10 wept (and chastened) my soul--literally, "wept away my soul," a strongly figurative description of deep grief.
12 sit in the gate--public place (
Παρ. 31:31).
13 With increasing reliance on God, he prays for help, describing his distress in the figures of
Ψαλ. 69:1-
Ψαλ. 69:2.
16 These earnest terms are often used, and the address to God, as indifferent or averse, is found in
Ψαλ. 3:7;
Ψαλ. 22:24;
Ψαλ. 27:9, &c.
19 Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare
Ησ. 63:5;
Μάρκ. 14:50).
21 Instead of such, his enemies increase his pain by giving him most distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (compare
Ιωάν. 19:29-
Ιωάν. 19:30).
22 With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (
Ρωμ. 11:9-
Ρωμ. 11:10). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their
welfare--literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.
23 continually to shake--literally, "to swerve" or bend in weakness.
24 An utter desolation awaits them. They will not only be driven from their homes, but their homes--or, literally, "palaces," indicative of wealth--shall be desolate (compare
Ματθ. 23:38).
26 Though smitten of God (
Ησ. 53:4), men were not less guilty in persecuting the sufferer (
Πράξ. 2:23).
talk to the grief--in respect to, about it, implying derision and taunts.
wounded--or, literally, "mortally wounded."
27 iniquity--or, "punishment of iniquity" (
Ψαλ. 40:12).
come . . . righteousness--partake of its benefits.
28 book of the living--or "life," with the next clause, a figurative mode of representing those saved, as having their names in a register (compare
Έξ. 32:32;
Ησ. 4:3).
29 poor and sorrowful--the afflicted pious, often denoted by such terms (compare
Ψαλ. 10:17;
Ψαλ. 12:5).
set me . . . high--out of danger.
30 Spiritual are better than mere material offerings (
Ψαλ. 40:6;
Ψαλ. 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
32 Others shall rejoice. "Humble" and poor, as in
Ψαλ. 69:29.
your heart, &c.--address to such (compare
Ψαλ. 22:26).
33 prisoners--peculiarly liable to be despised.
34 The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.