Psalms 69:6

_O GOD, THOU KNOWEST MY FOOLISHNESS; AND MY SINS ARE NOT HID FROM THEE._ -He appeals in support of his prayer to God's knowledge that he suffers reproach and estrangement, as if he were foolish and sinful, for the sake of God, and through zeal for His glory. Verse 5. O GOD, THOU KNOWEST MY FOOLISHNESS - i:e., in the Scripture sense, sin: thou knowest the sin imputed to me falsely by my adversaries-namely, that I am a 'wine-bibber, mad, and have a devil' (Matthew 11:19; John 10:20). The subordinate sense may also be implied, Thou knowest how I bear, as the sinner's substitute, the sin of the world laid on me: as Psalms 69:6;...

6_O Jehovah, Lord of Hosts! let not them that wait for thee be ashamed in me. _David declares that he is set forth as an example from which all the people of God may derive matter either of hope or despair. Although he was held in detestation and execrated by the great body of the people, there yet remained a few who were ready to bear just and impartial testimony to his innocence; knowing as they did that he was unrighteously afflicted by his persecutors, that he constantly reposed on the grace and goodness of God, and that no temptations could discourage or prevent him from continuing steadfast in the practice of true godliness. But when they observed the distresses and calamities to which he was notwithstanding subjected, the only conclusion to which they were able to arrive was, that all the pains and labor which he had taken in devoutly serving God were entirely thrown away. As all...

1-12 We should frequently consider the person of the Sufferer here spoken of, and ask why, as well as what he suffered, that, meditating thereon, we may be more humbled for sin, and more convinced of our danger, so that we may feel more gratitude and love, constraining us to live to His glory who died for our salvation. Hence we learn, when in affliction, to commit the keeping of our souls to God, that we may not be soured with discontent, or sink into despair. David was hated wrongfully, but the words far more fully apply to Christ. In a world where unrighteousness reigns so much, we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong; then if we receive wrong, we may the better bear it. By the satisfaction Christ made to God for our sin by his blood, he restored that which he took not away, he paid our debt, suffered for our o...

Verse Psalms 69:6. _BE ASHAMED FOR MY SAKE_] The sins of the Jews were a great stumbling-block in the way of the conversion of the Gentiles. They had been the _peculiar people_ of the Lord. "How," say the Gentiles, "can a pure and holy Being love such people?" They were now _punished_ for their crimes. "How," say the Gentiles, "can God deal so hardly with those whom he professes to love?" The pious among the captives felt keenly, because this reproach seemed to fall upon their gracious and merciful God....

LET NOT THEM THAT WAIT ON THEE - Those who worship thee; those who are thy true friends. True piety is often, in the Scriptures, represented as waiting on the Lord. See Psalms 25:3, Psalms 25:5; Psalms 37:9; Isaiah 40:31. BE ASHAMED FOR MY SAKE - On account of me; or, in consequence of what I do. Let me not be suffered to do anything that would make them ashamed of me, or ashamed to have it known that I belong to their number. I know that I am a sinner; I know that judgments come justly on me; I know that if left to myself I shall fall into sin, and shall dishonor religion;

EXPOSITION THIS is the cry of one suffering severely from men, partly on account of his own sins (Psalms 69:5), but mainly for the sake of God (Psalms 69:7). It is said to be "written in the style of Jeremiah" (Cheyne); but the resemblance to several Davidical psalms, especially Psalms 22:1, Psalms 25:1, and Psalms 40:1, is admitted; and the expression, "Al Shoshannim," in the "title," connects it also with Psalms 45:1 :Moreover, the "title

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...

We shall read together at this time a part of the 69 th Psalm, and afterwards two passages in the New Testament. Although there is no doubt that this Psalm is intended to describe a very large class of sufferers, but we think it never had its full meaning perfectly carried out, until our blessed Lord and Master suffered at the hands of men. We shall read the Psalm believing that it is full of Christ. It is absolutely certain that we have references here to his advent, his passion, and his resurrection. To the chief Musician upon Shoshannim, a Psalm of David. Psalms 69:1. _Save me, O God; for the waters are come into my soul._ The waves have not only teased the bank, but they have dashed over the bulwarks, and there is a flood within, as well as a flood without....

PSALM 69-72 Psalms 69 The Suffering and Rejected Christ _ 1. Hated without a cause (Psalms 69:1)_ 2. Bearing reproach (Psalms 69:7) 3. His own prayer (Psalms 69:13) 4. The retribution (Psalms 69:22) 5. His exaltation and the glory (Psalms 69:29) PSALM 69-72 go together and lead us prophetically from the suffering and rejected Christ to the glory of His kingdom in the Seventy-second Psalm. The Sixty-n

LXIX. A PRAYER FOR DELIVERANCE AND REVENGE. The author was a pious Jew, burning with zeal for the purity of the Temple worship (Psalms 69:9). He was a representative man, so that the reproaches of those that reproached Yahweh fell upon him. If he was defeated, the pious throughout Israel would lose hope. He was in great danger of his life, and that from his fellow-Jews (Psalms 69:8). Maccabean times suit the situation best, though Maccabean origin is incapable of proof. _Cf., e.g.,_ the career of Alcimus (pp. 382, 607) the Hellenised High Priest as related in 1 Maccabees 9, where ho is said to have pulled down the wall of the inner court of the sanctuary. The Psalmist, when he wrote, was apparently excluded from Temple service, for he is content to offer the sacrifice of praise, confident that such a spiritu