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Psalm 69

Prayer for Deliverance from Persecution

To the leader: according to Lilies. Of David.

Save me, O God,

for the waters have come up to my neck.

I sink in deep mire,

where there is no foothold;

I have come into deep waters,

and the flood sweeps over me.

I am weary with my crying;

my throat is parched.

My eyes grow dim

with waiting for my God.

More in number than the hairs of my head

are those who hate me without cause;

many are those who would destroy me,

my enemies who accuse me falsely.

What I did not steal

must I now restore?

O God, you know my folly;

the wrongs I have done are not hidden from you.

Do not let those who hope in you be put to shame because of me,

O Lord G od of hosts;

do not let those who seek you be dishonored because of me,

O God of Israel.

It is for your sake that I have borne reproach,

that shame has covered my face.

I have become a stranger to my kindred,

an alien to my mother’s children.

It is zeal for your house that has consumed me;

the insults of those who insult you have fallen on me.

When I humbled my soul with fasting,

they insulted me for doing so.

When I made sackcloth my clothing,

I became a byword to them.

I am the subject of gossip for those who sit in the gate,

and the drunkards make songs about me.

But as for me, my prayer is to you, O L ord.

At an acceptable time, O God,

in the abundance of your steadfast love, answer me.

With your faithful help ¹⁴rescue me

from sinking in the mire;

let me be delivered from my enemies

and from the deep waters.

Do not let the flood sweep over me,

or the deep swallow me up,

or the Pit close its mouth over me.

Answer me, O L ord, for your steadfast love is good;

according to your abundant mercy, turn to me.

Do not hide your face from your servant,

for I am in distress—make haste to answer me.

Draw near to me, redeem me,

set me free because of my enemies.

You know the insults I receive,

and my shame and dishonor;

my foes are all known to you.

Insults have broken my heart,

so that I am in despair.

I looked for pity, but there was none;

and for comforters, but I found none.

They gave me poison for food,

and for my thirst they gave me vinegar to drink.

Let their table be a trap for them,

a snare for their allies.

Let their eyes be darkened so that they cannot see,

and make their loins tremble continually.

Pour out your indignation upon them,

and let your burning anger overtake them.

May their camp be a desolation;

let no one live in their tents.

For they persecute those whom you have struck down,

and those whom you have wounded, they attack still more.

Add guilt to their guilt;

may they have no acquittal from you.

Let them be blotted out of the book of the living;

let them not be enrolled among the righteous.

But I am lowly and in pain;

let your salvation, O God, protect me.

I will praise the name of God with a song;

I will magnify him with thanksgiving.

This will please the L ord more than an ox

or a bull with horns and hoofs.

Let the oppressed see it and be glad;

you who seek God, let your hearts revive.

For the L ord hears the needy,

and does not despise his own that are in bonds.

Let heaven and earth praise him,

the seas and everything that moves in them.

For God will save Zion

and rebuild the cities of Judah;

and his servants shall live there and possess it;

the children of his servants shall inherit it,

and those who love his name shall live in it.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

4. They who hate me without cause are more in number than the hairs of my head The Psalmist now expresses without figure what he had said under the metaphors of the mire and of the impetuous rushing of the waters. Persecuted as he was by so great a multitude of enemies, he had too good reason to be afraid of death in innumerable ways. Nor is his language hyperbolical, when he represents his enemies as more in number than the hairs of his head, since he was mortally hated and detested by the whole kingdom, it being the universal belief that he was a base and wicked traitor to his country. Farther, we know from the sacred history how numerous and powerful the armies were which Saul sent forth to pursue him. He expresses the mortal hatred which they bore to him, when he tells us that they were intently set upon his destruction, being eagerly desirous to have him cut off by a violent death; and yet he avows that he had done nothing to merit such unrelenting persecution. The Hebrew word חנם, chinnam, which we have rendered, without cause, and which some translate, for nothing, intimates that they were impelled by a strong desire to do him injury, although he had not done them even the slightest wrong, nor given them the smallest provocation by ill usage of any kind. For this reason he applies to his enemies the appellation שקר, sheker, that is, liars, because they had no just ground to make war upon him, although they pretended the contrary. Let us, therefore, after his example, if at any time we are subjected to persecution, study to have the support arising from the testimony of a good conscience, and to be able freely to protest before God, that the hatred which our enemies cherish against us is altogether causeless. This implies a self-control to which it is very difficult for a man to inure himself; but the more difficult it is, the more strenuous ought to be his efforts to attain it. It is mere effeminacy to regard it as an intolerable evil to be unrighteously afflicted; and the folly of this is very happily exposed by that noble answer of Socrates to his wife, who, having one day lamented, in prison, that he was condemned wrongfully, received from him this reply, “What then — would you rather that I should have suffered death for my offenses?” Farther, David adds, that he not only had to suffer the wrongs of violence, but had also to bear much reviling and contumely, as if he had been convicted of many crimes; a trial which, to an ingenuous mind, is more bitter and hard to bear than a hundred deaths. Many are to be found resolutely prepared to encounter death, who are by no means prepared to exhibit equal fortitude in the endurance of shame. Farther, David was not only despoiled of his goods by the violence of robbers, but he had been also mangled in his person, as if he had been a thief and a robber: That which I took not by spoil, then I restored it ⁷¹⁷¹ “There is an apparent impropriety in the language of this verse, though the sense is perfectly clear. It is a proverbial expression, to mark the injustice and extortion of the enemies that are referred to, who compelled the speaker, without any right, to yield up his goods to persons to whom he was not indebted.” — Walford. Horsley observes, that this last clause is a proverbial expression, the meaning of which is, “I have been accountable for the crimes of others.” Dr Adam Clarke also remarks, that this is a sort of proverbial expression like these: “Those who suffered the wrong pay the costs” — “Kings sin and the people are punished.” This pre-eminently applies to Christ, who was perfectly holy, but who, by bearing the punishment due to the guilt of man, made satisfaction to Divine justice for sins which he never committed, and restored those blessings which he never took away. When his enemies thus plundered and maltreated him, they doubtless boasted that they were acting as the judges of a perverse and wicked man; and we know that they were held in honorable estimation as judges. Let us therefore learn from this example to prepare ourselves not only to bear patiently all losses and troubles, yea, even death itself; but also shame and reproach, if at any time we are loaded with unfounded accusations. Christ himself, the fountain of all righteousness and holiness, was not exempted from foul calumny, why then should we be dismayed when we meet with a similar trial? It may well fortify our minds against it when we consider, that to persevere steadfastly in the practice of righteousness, although such is the reward which we receive from the world, is the genuine test of our integrity.

⁷¹ “There is an apparent impropriety in the language of this verse, though the sense is perfectly clear. It is a proverbial expression, to mark the injustice and extortion of the enemies that are referred to, who compelled the speaker, without any right, to yield up his goods to persons to whom he was not indebted.” — Walford. Horsley observes, that this last clause is a proverbial expression, the meaning of which is, “I have been accountable for the crimes of others.” Dr Adam Clarke also remarks, that this is a sort of proverbial expression like these: “Those who suffered the wrong pay the costs” — “Kings sin and the people are punished.” This pre-eminently applies to Christ, who was perfectly holy, but who, by bearing the punishment due to the guilt of man, made satisfaction to Divine justice for sins which he never committed, and restored those blessings which he never took away.