The Pulpit Commentaries
Psalms 69:1-36
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" distinctly assigns it to David, as does St. Paul (Romans 11:9); and there are no arguments of any weight to set against these testimonies. As for the time in David's life to which it belongs, there is no very distinct evidence; but Dr. Kay's conjecture, that it was written at the time of Adonijah's rebellion, is not improbable.
The psalm divides into five unequal portions, consisting respectively of four, eight, nine, eight, and seven verses.
contain a pathetic complaint, expressed first in figurative language (Psalms 69:1), but (in Psalms 69:4) plainly connected with the wicked designs of human enemies.
Save me, O God; for the waters are come in unto my soul. This is a common, perhaps, we may say, a proverbial, expression for any great distress (comp. Psalms 18:4; Psalms 42:7; Psalms 88:7, Psalms 88:17; and Job 22:11; Job 27:20).
I sink in deep mire, where there is no standing. "Mire" and "clay" are metaphors for dangers and difficulties, which entangle a man and incapacitate him from exertion (comp. Psalms 40:2). I am come into deep waters (comp. Psalms 69:15; and see also Psalms 124:4, Psalms 124:5; Psalms 130:1). Where the floods overflow me; i.e. "I am utterly overwhelmed by my misfortunes."
I am weary of my crying; i.e. "I have cried to God for aid, until I am weary of so doing." No reply comes, no aid is given. My throat is dried. Parched—unable to cry out any more. Mine eyes fail while I wait for my God (comp. Psalms 119:82; Deuteronomy 28:32). "I have waited and looked for God, till I can look no more."
They that hate me without a cause are more than the hairs of mine head (comp. Psalms 35:14; and for the simile. comp. Psalms 40:12; both of them Davidical compositions). They that would destroy me, being mine enemies wrongfully, are mighty. Joab and Abiathar, who supported the rebellion of Adonijah (1 Kings 1:7), and were "mighty" men, certainly were David's enemies "wrongfully." And the same may be said of Absalom and Ahithophel. Then I restored that which I took not away. Dr. Kay supposes David's quasi-abdication of a crown which he had not placed on his own head (2 Samuel 15:14-10) to be alluded to.
David follows up his complaint by a confession of sin (Psalms 69:5), which shows that his sufferings are, at any rate, in some measure, deserved; but, at the same time, he pleads that, as his enemies are really persecuting him for his righteous deeds and his adherence to God, God is bound to come to his aid, in order that his own honour may be vindicated, and that the godly may not be put to shame on his (David's) account.
O God, thou knowest my foolishness (see Psalms 38:5). According to the teaching both of the Old Testament (Proverbs, passim) and of the New (Mark 7:22; Romans 1:21, Romans 1:22; Galatians 3:1, etc.), folly is a form of sin. And my sins are not hid from thee. The rebuke of Nathan and the death of his child (2 Samuel 12:7) had fully convinced David of this. Thenceforward his sins were ever before him (Psalms 51:3), continually confessed by him, and felt to be as well known to God as to himself. Compare the opening of Psalms 139:1 :, "Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether" (Psalms 139:1).
Let not them that wait on thee (or, hope in thee), O Lord God of hosts, be ashamed for my sake; or, through me (Revised Version); on my account (Kay)—as they would be if I, although thy faithful worshipper, were delivered into my enemies' hands. Let not those that seek thee be confounded for my sake, O God of Israel. One of the many places where the second clause is a simple echo of the first.
Because for thy sake I have borne reproach. The real secret of the enmity which David provoked, both on the part of Saul, of Absalom, of Joab, and of other ungodly men, was his own piety and devotion to God's service. Irreligious men hate those who are religions, whose conduct shames them by its contrast with their own evil courses. They revenge themselves, sometimes by scoffing at the religious observances of the pious (Psalms 69:10), sometimes by insinuating that all profession of religion is hypocrisy. Shame hath covered my face. I have been made to feel shame at the charges which have been brought against me (see 2 Samuel 15:3; 2 Samuel 16:7, 2 Samuel 16:8).
I am become a stranger unto my brethren, and an alien unto my mother's children. The preference of David over all his elder brethren was calculated to arouse their jealousy (1 Samuel 16:6); and Eliab's hostile feeling is distinctly shown in 1 Samuel 17:28. We may gather from Psalms 38:1 :, as well as from the present passage, that the alienation continued, and was not confined to Eliab.
For the zeal of thine house hath eaten me up. David's "zeal for God's house" was shown, first, in his establishment of the tabernacle on Mount Zion (2 Samuel 6:12-10); next, in his earnest desire to build a permanent and magnificent dwelling for the ark of the covenant (2 Samuel 7:2; Psalms 132:2); then, in his careful collection of materials for the building which he was forbidden to erect himself (1 Chronicles 28:11; 1 Chronicles 29:2); and finally, in the directions that he left to Solomon with respect to it (1 Chronicles 28:9, 1 Chronicles 28:10, 1 Chronicles 28:20). It was also shown, if we take "house" in a wider sense, by his careful government of the land and people, the kingdom and household of God, for forty years. And the reproaches of them that reproached thee are fallen upon me. David may either mean that every reproach uttered against God was as keenly felt by him as if it had been directed against himself, or that, when men reproached him, they really meant to reproach God (i.e. religion) in him.
When I wept, and chastened my soul with fasting, that was to my reproach. David's practice of fasting appears both here and also in Psalms 35:13; Psalms 109:24; 2 Kings 12:16, 22. As fasting was not enjoined by the Law, he might be reproached for over-righteousness, and perhaps also for ostentation, on account of it.
I made sackcloth also my garment (see Psalms 30:12; Psalms 35:13); and I became a proverb to them; or, a byword, as the same word, mashal, is rendered in Psalms 44:14.
They that sit in the gate speak against me; rather, talk about me (Revised Version)—make me their theme (Cheyne). The gates, where the chief business was done, were no doubt also places of gossip. And I was the song of the drunkards (comp. Job 30:9); literally, of the drinkers of strong drink.
The psalmist now betakes himself to earnest prayer—he has sufficiently represented his condition, though he still adds a few words respecting it (Psalms 69:19), and the immediate need is relief. He therefore approaches God in what he hopes is "an acceptable time" (Psalms 69:13), and humbly entreats for mercy (Psalms 69:14).
But as for me, my prayer is unto thee, O Lord, in an acceptable time (comp. Psalms 32:6; Isaiah 49:8). Professor Cheyne asks, "How has it been revealed to the psalmist that this is an acceptable time?" We can only answer—Perhaps it has not been revealed; he may express a hope rather than a full assurance. Or it may have been revealed to him in the way that other things were. O God, in the multitude of thy mercy hear me; or, "in the greatness of thy mercy;" i.e. as thy mercy is so great. In the truth of thy salvation. "In the exercise of that fidelity which secures the salvation of all that trust it" (Professor Alexander).
Deliver me out of the mire, and let me not sink (comp. Psalms 69:2, with the comment). Let me be delivered from them that hate me (see Psalms 69:4). And out of the deep waters (comp. Psalms 69:1, Psalms 69:2).
Let not the waterflood overflew me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. The reference is still to Psalms 69:1, Psalms 69:2; and the prayer is for deliverance from the dangers and entanglements there spoken of.
Hear me, O Lord, for thy loving kindness is good (comp. Psalms 69:13). Turn unto me according to the multitude of thy tender mercies. The psalmist implies that God's face had been for some time turned away from him, and begs to be restored to favour.
And hide not thy face from thy servant (comp. Psalms 10:1; Psalms 13:1; Psalms 22:24; Psalms 27:9, etc.). For I am in trouble; literally, for there is trouble to me. On the probable nature of the "trouble," see the introductory paragraph. Hear me speedily (comp. Psalms 22:19; Psalms 31:2; Psalms 38:22; Psalms 70:1, etc.).
Draw nigh unto my soul, and redeem it. David often complains that God is far from him (Psalms 10:1; Psalms 22:19; Psalms 38:21; Psalms 71:12, etc.), and prays that he will "draw nigh," the sense of distance and alienation being intolerable. Deliver me because of mine enemies; i.e. because of their plots and machinations (see Psalms 69:4).
Thou hast known my reproach, and my shame, and my dishonour (comp. Psalms 69:7). Whatever David has suffered at the hands of his enemies has been fully known to God, who has at any rate permitted it. Having seen and known, God will not forget. My adversaries are all before thee. Thou hast seen my adversaries also, and still hast them in thy sight. Thou beholdest their insolence and audacity.
Reproach hath broken my heart. (comp. Psalms 69:7, Psalms 69:9, Psalms 69:19). Some of his enemies' reproaches were, no doubt, based on David's old misdoings. These, which he could not rebut, would cause him the severest pain. And I am full of heaviness; or, "full of sickness;" "very sick" (Kay); "sick to death" (Delitzsch). And I looked for some to take pity, but there was none; and for comforters, but I found none. It is questioned whether David was ever without friends to pity and comfort him, and suggested that at this point he passes from narrative to prophecy, and describes, not his own condition, but that of the Messiah, whom he typified, speaking as he was moved by the Holy Ghost. Jesus was certainly left without pity or comfort, when "all the disciples forsook him, and fled" (Matthew 26:56).
They gave me also gall for my meat. Here, at any rate, the psalmist is inspired to be Messianic, i.e. to use words which, while they can only be applied to himself metaphorically and loosely, are in the strictest and most literal sense applicable to Christ. Gall was actually mingled with the drink which was given to Christ just before he was crucified, and which he tasted, but would not swallow (Matthew 27:34). And in my thirst they gave me vinegar to drink. Similarly, when upon the cress Christ uttered the words, "I thirst," those who stood by "filled a sponge with vinegar, and put it upon hyssop, and put it to his month. When Jesus therefore had received the vinegar, he said, It is finished; and he bowed his head, and gave up the ghost" (John 19:29, John 19:30); comp. Psalms 22:16, where little facts, not true of David, but true of Christ, are recorded of an afflicted one, who partly represents David, partly his great Descendant.
The imagination of the cruelties to be inflicted on his innocent Descendant works up the psalmist to a pitch of passionate resentment, which finds vent in a series of bitter imprecations, very distasteful to many. They are less startling, however, than some to be found elsewhere, as in Psalms 102:1. We may view them either as an outpouring of righteous indignation upon the enemies, not of David only, but of God; or as a series of prophetic denunciations, whereby the wicked of David's time were warned of the consequences of such wickedness as theirs, and stimulated to repentance.
Let their table become a snare before them. It is not very clear how their table was to ensnare them: perhaps by encouraging them to gluttony and sensuousness, and bringing upon them the diseases which those sins breed; perhaps by leading them to an ostentatious display of wealth and luxury (comp. Ezekiel 23:40, Ezekiel 23:41). And that which should have been for their welfare, let it become a trap. Let them be trapped by the good things of their table, like a wild beast by a bait.
Let their eyes be darkened, that they see not. This may be taken either literally, "let blindness come upon those who have so misused their eyes;" or metaphorically, "let their understandings, which they have partially blinded, be wholly darkened." And make their loins continually to shake. Deprive them of the strength whereof they have boasted, and which they have misapplied.
Pour out thine indignation upon them, and let thy wrathful anger take hold of them. At any rate, be angry with them, and show thine anger in some way or other. Let them net escape scatheless. A general malediction, after which the writer returns to particulars.
Let their habitation be desolate; literally, their encampment Tirah (טִירָה) is the circular enclosure of a nomadic tribe, within which it kept its cattle or took refuge itself (Genesis 26:16; Numbers 31:10). Nomadic expressions remained in use after nomadic habits had ceased (see 1 Kings 12:16). And let none dwell in their tents. A duplication of the preceding clause.
For they persecute him whom thou hast smitten. This would apply equally to David, and his great Antitype. It is an aggravation of cruelty when men persecute one who is already suffering affliction at God's hand. And they talk to the grief of those whom thou hast wounded; rather, they talk of the grief of those, etc. They speak of it mockingly, or, at any rate, unsympathetically.
Add iniquity unto their iniquity. Either "let them fall from one wickedness to another," as the clause is rendered in the Prayer book Version; or "add to the record of their sin in thy book, a further record of other sins, as they commit them." And let them not come into thy righteousness; i.e. let them not receive the gift of thy justifying grace, and so be counted among thy righteous ones.
Let them be blotted out of the Book of the living. God is supposed to have a "book of the living" in his possession, which contains the names of all those on whom he looks with favour, and whom he will bless both in this world and beyond the grave (comp. Exodus 32:32; Psalms 86:6; Ezekiel 13:9; Daniel 12:1). From this list, as from any register of earthly citizenship, the names of the unworthy may be erased. David prays for the erasure of the names of those unworthy ones against whom his imprecations are uttered. And not be written with the righteous; i.e. not remain written in the book side by side with the names of the righteous. The New Testament, no less than the Old, tells of this book (see Luke 10:20; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 20:12; Revelation 21:27).
But I am poor and sorrowful; let thy salvation, O God, set me up on high. The psalmist adds to his list of imprecations, by way of contrast, an invocation of blessing on himself. As his present condition is iu strong contrast with that of his ungodly enemies, as be is "poor and sorrowful," while they are prosperous and self-satisfied, so let their future conditions be. While they are depressed and disgraced, let him be "set up on high."
In conclusion, the psalmist bursts out into praise. Confident of receiving the deliverance for which he has prayed, he anticipates it by at once offering thanksgiving (Psalms 69:30). He then calls on others to rejoice with him, first on the poor and humble (Psalms 69:32, Psalms 69:33), then on heaven and earth and their inhabitants generally (Psalms 69:34). Finally, he delivers a confident prophecy of the continued prosperity of Judah and Jerusalem (Psalms 69:35, Psalms 69:36).
I will praise the Name of God with a song. (For praise of the Name of God, see Psalms 7:17; Psalms 9:2; Psalms 29:2; Psalms 34:3; Psalms 66:1; Psalms 68:4, etc.) And will magnify him with thanksgiving. Thanksgiving had already, in Psalms 50:13, Psalms 50:14, been set above sacrifice.
This also shall please the Lord better than an ox or bullock that hath horns and hoofs; i.e. that is fit for legal sacrifice—of full age, and clean.
The humble shall see this, and be glad. The meek—God's people—see David's deliverance, and are glad—rejoice in their heart, and unite with him in thanksgiving. And your heart shall live that seek God (comp. Psalms 22:26).
For the Lord heareth the poor. The "poor in spirit" are probably meant (comp. Psalms 69:29). And despiseth not his prisoners. Those who suffer for his sake.
Let the heaven and earth praise him, the seas, and everything that moveth therein (comp. Psalms 96:11). As Job calls on heaven and earth to sympathize with him in his distress (Job 16:18, Job 16:19), so David would have them to partake in his joy at his deliverance.
For God will save Zion. It is not necessary to suppose that Jerusalem was in any immediate danger. The psalmist merely means that the same God from whom he now confidently expects deliverance will always watch over his city, over his people, over his inheritance, and whenever danger threatens, will exert his protecting power and save. Prophecies of this kind are always conditional, and thus Zion, when she rejected God for idols (2 Chronicles 36:14), and again when she rejected him for Barabbas (Matthew 27:21), forfeited the promised blessing of continuance, and brought about her own destruction. And will build the cities of Judah; i.e. maintain them, keep them from decay and ruin. That they may dwell there; i.e. continue to inhabit the cities. And have it (i.e. Zion, or Jerusalem) in possession.
The seed also of his servants shall inherit it. Nor shall the city alone—the mere walls and buildings—continue to exist. "The seed of God's servants"—his people Israel—shall continue to inhabit it. And they that love his Name shall dwell therein. When the earthly Zion fell away and forfeited the promises, they passed to the heavenly Zion (Hebrews 12:22)—the Church of God, the true Israel.
HOMILIES BY W. FORSYTH
The psalmist in three aspects.
I. AS A MAN TO BE PITIED. The sufferings described are many and great. They threatened to be overwhelming. Without, there was no escape; within, there was no peace. Crying for help brought no rescue, and waiting upon God brought no deliverance. Hope deferred made the heart sick. Disappointment only called forth more bitter scorn from enemies, and made the ills that multiplied more and more hard to bear. Besides, there was the distressful feeling that the evils that had come were in large part unmerited, and that the hate of enemies was as unjust as it was unprovoked. When we find a man in such a case, we cannot but sympathize with him. He may be too magnanimous to crave our pity, but all the more our heart goes out to him in compassion, and our prayers are joined with his for deliverance (Job 6:14; Job 19:21; 1 Peter 3:8). It is one of the advantages of suffering that, while it may be a salutary discipline to the sufferer, it becomes a means of calling forth brotherly kindness and manly help from beholders.
II. AS A SINNER TO BE CONDEMNED. There are some who resent any condemnation of the psalmist. They say he was inspired, that he was one of the "holy men who spake as they were moved by the Holy Ghost." This is true, but all the same, he speaks of himself as a sinner, and we are more likely to deal truly with him by taking him on his own judgment than by setting him up as if he were perfect, and as if his confessions of sin and folly were made in some non-natural sense. Besides, there are evident proofs here of the working of sin, of the flesh lusting against the spirit, of the struggle which all good men have to make against the rise of unholy passions in time of temptation. If we are to take the language (in Psalms 69:22-19) just as we find it, and if we are to understand it as used by a man of undoubted but of imperfect piety, we cannot but regard it as highly culpable. There is more here than just indignation. The life of the psalmist had been made bitter by the rancour and hate of his enemies, and he seems to give way to wrath, and to hurl back upon his foes the curses which they had so cruelly heaped upon himself. But be this as it may, it is plain that we should guard against indulgence in such language. It is not for us to judge others; it is not for us to return evil for evil. Christ has taught us that they greatly erred who said, "Thou shalt love thy neighbour, but hate thine enemy" (Matthew 5:43 Matthew 5:45). Rather we are to love our enemies. And what our Lord taught us by word he illustrated in his life. Even of those whose hands were red with his blood, he said, "Father, forgive them;" and his return for all the hate and malice and cruelty of the wicked Jews was to send them first of all the gospel of peace (Luke 23:24; Luke 24:47). If we indulge in resentment, we not only hurt ourselves, but we wrong our brother, for, however badly a man may use us, he is still our brother, and we should not put a greater barrier between him and us by wrath, but rather try to bring him to a better mind by love and mercy (Romans 12:19).
III. AS A SAINT TO BE IMITATED. The very fact that we cannot and dare not follow the psalmist in all that we find here, is evidence of his imperfection. We are bound to use our reason—to examine things by the standard of God's Law and the Spirit of Christ. We should only imitate what is good, and what commends itself to our consciences and hearts as good (1 Corinthians 11:1; Ephesians 5:1, Ephesians 5:2). But if we consider, we shall find much here to admire, and therefore to imitate. It would be well for us, like the psalmist, to call upon God in the day of trouble. We may be in straits, but he can help. We may be repulsed on all sides, and lonely, but he will not cast us off. We should also learn from the psalmist not to plead our own merits, but to cast ourselves on God's mercy. God knows what is best. Above all, we should do what the psalmist could only do imperfectly, in the dim light of the days before the gospel—we should look to Christ, and learn of him how to behave ourselves in times of suffering.—W.F.
Praise.
I. GRANDEST THEME. "Name of God." Take Exodus 3:14, where God is called the "I am;" or the next verse, where as "the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob," he says, "This is my Name forever." Or take Exodus 34:6, or some of the great titles given to God: Jehovah-jireh (Genesis 22:14); Jehovah-tsidkenu (Jeremiah 33:16); Jehovah-shalom (Judges 6:24); Jehovah-nissi (Exodus 17:15). What a glorious subject, with endless variety of charm!
II. NOBLEST INSPIRATION. "Thanksgiving." This implies in the singer a right relation and a right spirit. We can only praise God aright as we know him as God, and as our hearts glow with love to him as our God and our Redeemer.
III. TRUEST POPULARITY. It is not what pleases the people that stands highest, but what pleases God. He looks to the heart. He distinguishes between the form and the spirit. The sacrifice which is acceptable to him is that which is offered in faith and love. The two mites of the humble widow far transcend the splendid gifts of the proud Pharisees.
IV. THE MOST POWERFUL ARGUMENT. (Exodus 34:33.) "For." Reference is made to God's love of the poor; God's rescue of the oppressed, his "prisoners," from Joseph in Egypt, down to John at Patmos; God's promotion of righteousness and mercy and peace.
V. THE MOST DELIGHTFUL CONCLUSION. (Verses 34-36.) True in part of Judah and Zion, but finding its highest fulfilment in him who is the true King of men, and whose rule alone can unite Jew and Gentile, and bring joy to heaven and earth.—W.F.
Here are three greatest things.
I. THE GREATEST THING IN MAN. The "heart." It is the heart that marks character (Proverbs 23:7); that settles worth (1 Samuel 16:7); that determines destiny (Romans 10:9, Romans 10:10; Proverbs 4:23). Even among men, the man who has "no heart," whatever else he may have, is despised; whereas he who has a kind heart, though he may have many failings, is beloved (cf. Nabal and David).
II. THE GREATEST WORK FOR MAN. "Seek God." This implies that, though man is separated from God through sin, there is a possibility of return. God has drawn near to us, and we may draw near to God. Christ is the true Mercy seat. In him God and man meet and are reconciled. The chief object of life is to seek God (Psalms 27:8; Isaiah 55:6). In his works and in his Word, in the Person of his Son and in doing his will by the Spirit, he is evermore to be found of those who truly seek him (Isaiah 45:19; Amos 5:8).
III. THE GREATEST BLESSEDNESS FOR MAN. "Live." Life is the greatest boon—but only when it is the life of the heart.
"We live by admiration, faith, and hope,
And ever as these are well and wisely fixed,
In dignity of being we ascend."
(Wordsworth.)
It is in Christ that we find our true life and our highest blessedness (cf. Demas and Paul, 2 Timothy 4:10; 2 Corinthians 6:11; 1 John 3:1).—W.F.
HOMILIES BY C. SHORT
Suffering and prayer.
"The psalm is a prayer and complaint of one suffering severely from men for the sake of God."
I. GREAT SUFFERING. (Psalms 69:1.)
1. Exposing him to great danger. (Psalms 69:1, Psalms 69:2.) He is in peril of his life. "The floods overwhelm him."
2. Entailing great bodily exhaustion. (Psalms 69:3.) Weary of crying, parched throat, failing eyes.
3. Arising from the unjust hatred of his enemies, who are numerous and strong. (Psalms 69:4.) They that hate him without a just cause and wrongfully, are numberless and mighty.
II. GREAT SUFFERING FOR THE SAKE OF GOD AND THE RIGHTEOUS CAUSE, (Psalms 69:5.)
1. Awakens a sense of personal unworthiness. (Psalms 69:5.) All suffering tends to this.
2. The sin of his enemies was sin against God. (Psalms 69:7.)
3. Intimate relatives and friends as well as strangers join in the persecution of his enemies. (Psalms 69:8.)
III. THE GROUNDS OF HIS PRAYER FOR DELIVERANCE. (Psalms 69:13.)
1. Others who trust in God will be put to shame if he is left to perish. Go back to Psalms 69:6 for this. Faith in God is at stake.
2. His great misery is his argument for salvation. (Psalms 69:14, Psalms 69:15.) We may well use this plea.
3. The greatness of the Divine loving kindness and mercy. (Psalms 69:13.) This is the argument which is fullest of hope to those who have known God in all ages, but especially to those who have known God in Christ.—S.
The psalmcloses with
Joyful hopes and vows of thanksgiving for salvation.
These consequences flow from his confidence in God's salvation.
I. HIS OWN PERSONAL GRATITUDE AND SERVICE.
1. The thanksgiving of a grateful heart will show itself in song and service. (Psalms 69:30.)
2. Spiritual service is more acceptable to God than ceremonial. (Psalms 69:31.)
II. HIS SALVATION WILL STRENGTHEN THE FAITH OF ALL RIGHTEOUS SUFFERERS. (Psalms 69:32, Psalms 69:33.)
1. The humble, the afflicted, will see in it the pledge of their own deliverance. (Psalms 69:32.) God will make a difference between all the righteous and the wicked.
2. The experience of the righteous warrants the utmost trust in God. (Psalms 69:33.) "For the Lord heareth the poor, and despiseth not his prisoners." That is a truth of experience as well as of faith and hope.
III. ZION AND THE CITIES OF JUDAH SHALL BE REBUILT. The revelations of God to his own experience gave him the hope of a wide and general deliverance; and in the distinction made by God between him and his enemies, security for the victory of the whole Church of God. He calls upon the heavens, the earth, and seas to praise God on this account (Psalms 69:34-19).—S.