Read-Post Through the Bible

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Psa 68:7-14 -Fresh mercies should put us in mind of former mercies. If God bring his people into a wilderness, he will be sure to go before them in it, and to bring them out of it. He provided for them, both in the wilderness and in Canaan. The daily manna seems here meant. And it looks to the spiritual provision for God's Israel. The Spirit of grace and the gospel of grace are the plentiful rain, with which God confirms his inheritance, and from which their fruit is found. Christ shall come as showers that water the earth. The account of Israel's victories is to be applied to the victories over death and hell, by the exalted Redeemer, for those that are his. Israel in Egypt among the kilns appeared wretched, but possessed of Canaan, during the reigns of David and Solomon, appeared glorious. Thus the slaves of Satan, when converted to Christ, when justified and sanctified by him, look honourable. When they reach heaven, all remains of their sinful state disappear, they shall be as the wings of the dove, covered with silver, and her feathers as gold. Full salvation will render those white as snow, who were vile and loathsome through the guilt and defilement of sin. — MHCC

Psa 68:7-14 — The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,

I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, Psa_68:7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Son_8:5.

II. That he manifested his glorious presence with them at Mount Sinai, Psa_68:8. Never did any people see the glory of God, nor hear his voice, as Israel did, Deu_4:32, Deu_4:33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deu_32:2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Jdg_5:4, Jdg_5:5; Deu_33:2; Hab_3:3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.

III. That he provided very comfortably for them both in the wilderness and in Canaan (Psa_68:9, Psa_68:10): Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer,

1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Psa_78:24, Psa_78:27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or,

2. To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deu_11:11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa_45:8. Christ himself is this rain, Psa_72:6. He shall come as showers that water the earth.

IV. That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, Psa_68:11, Psa_68:12, Psa_68:14. Observe here, 1. That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine.

2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word (the word of the Lord came unto them) and then great was the company of the preachers - prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exo_15:20, 1Sa_18:7), in which they took notice of the word of God, triumphing in that as much as in his works.

3. That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again.

4. That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (1Sa_30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken.

5. That these great things which God did for them were sanctified to them and contributed to their reformation (Psa_68:14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Mat_28:7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.

V. That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure - they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Psa_81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, Psa_68:13. “And so,” says Dr. Hammond, “under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world.” It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies. — Henry 

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Psa 68:15-21 — The ascension of Christ must here be meant, and thereto it is applied, Eph_4:8. He received as the purchase of his death, the gifts needful for the conversion of sinners, and the salvation of believers. These he continually bestows, even on rebellious men, that the Lord God might dwell among them, as their Friend and Father. He gave gifts to men. Having received power to give eternal life, the Lord Jesus bestows it on as many as were given him, Joh_17:2. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. The glory of Zion's King is, that he is a Saviour and Benefactor to all his willing people, and a consuming fire to all that persist in rebellion against him. So many, so weighty are the gifts of God's bounty, that he may be truly said to load us with them. He will not put us off with present things for a portion, but will be the God of our salvation. The Lord Jesus has authority and power to rescue his people from the dominion of death, by taking away the sting of it from them when they die, and giving them complete victory over it when they rise again. The crown of the head, the chief pride and glory of the enemy, shall be smitten; Christ shall crush the head of the serpent. — MHCC

Psa 68:15-21 — David, having given God praise for what he had done for Israel in general, as the God of Israel (Psa_68:8 ), here comes to give him praise as Zion's God in a special manner; compare Psa_9:11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.

I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, Psa_68:15, Psa_68:16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Psa_132:13, Psa_132:14. Note, It is much more honourable to be holy to God than to be high and great in the world. “Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it.” Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb_12:22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.

II. He compares it with Mount Sinai, of which he had spoken (Psa_68:8 ), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, Psa_68:17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb_12:22. The enemies David fought with had chariots (2Sa_8:4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Psa_20:7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Act_7:53. He comes with ten thousands of saints, Deu_33:2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought into the world it was with this charge, Let all the angels of God worship him (Heb_1:6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, 1Pe_3:22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, 1Co_11:10. Let the woman have a veil on her head because of the angels; and see Eph_3:10.

III. The glory of Mount Zion was the King whom God set on that holy hill (Psa_2:6), who came to the daughter of Zion, Mat_21:5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph_4:8 ): Thou hast ascended on high (Psa_68:18); compare Psa_47:5, Psa_47:6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For,

1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly, Col_2:15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos_13:14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom_8:37.

2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph_4:8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, Joh_17:2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb_2:5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph_4:11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes,

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(1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works, Col_1:21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved.

(2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Eze_37:27.

IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, Psa_68:19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mar_16:16), He that believes shall be saved; he that believes not shall be damned.

1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such,

(1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (Psa_68:18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them, Mal_3:10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires.

(2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Psa_50:23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev_1:18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2Co_1:10.

2. Those that persist in their enmity to him will certainly be ruined (Psa_68:21): God shall wound the head of his enemies, - of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head, Gen_3:15), - of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Psa_110:6, He shall wound the heads over many countries), - of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him, Luk_19:27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins. — Henry 

Psa 68:22-28 —
The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who take him for theirs, may see him acting as their God, as their King, for their good, and in answer to their prayers; especially in and by his word and ordinances. The kingdom of the Messiah shall be submitted to by all the rulers and learned in the world. The people seem to address the king, Psa_68:28. But the words are applicable to the Redeemer, to his church, and every true believer. We pray, that thou, O God the Son, wilt complete thine undertaking for us, by finishing thy good work in us. — MHCC

Psa 68:22-31 — In these verses we have three things: -

I. The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (Psa_68:22, Psa_68:23): The Lord said, in his own gracious purpose and promise, “I will do great things for my people, as the God of their salvation,” Psa_68:20. God will not fail the expectations of those who by faith take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: “I will again bring them from the depths of the sea,” as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; “and I will again bring them from Bashan,” as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isa_11:11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all:

2. That he will make them victorious over their enemies (Psa_68:23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles, Rev_14:20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.

II. The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?

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1. That we observe his motions (Psa_68:24): “They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary.” See here,

(1.) How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers.

(2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead.

(3.) What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.

2. That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary,

(1.) Let those that are immediately employed in the service of the temple praise him, Psa_68:25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. “Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it.”

(2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. “Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations.” And,

(3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, Psa_68:27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Gen_49:21) and Zebulun had those that handle the pen of the writer, Jdg_5:14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.

3. That we seek unto him, and depend upon him, for the perfecting of what he has begun, Psa_68:28. In the former part of the verse the psalmist speaks to Israel: “Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding.” In the latter part he speaks to God, encouraged by his experiences: “Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun.” What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Psa_45:6, Psa_45:8. “Thy God” (God the Father) “has commanded thy strength, has made thee strong for himself, as the man of his right hand (Psa_80:17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us.”

III. The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, Psa_68:29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph_3:6.

1. Some shall submit for fear (Psa_68:30): “The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people” (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), “Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms.” Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Rev_3:9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa_33:1; Rev_13:10.

2. Others shall submit willingly (Psa_68:29, Psa_68:31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (Psa_68:31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people, Isa_19:25. Even Ethiopia, that had stretched out her hands against God's Israel (2Ch_14:9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him. — Henry 

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Psa 68:32-35 — God is to be admired and adored with reverence and godly fear, by all that attend in his holy places. The God of Israel gives strength and power unto his people. Through Christ strengthening us we can do all things, not otherwise; therefore he must have the glory of all we do, with our humble thanks for enabling us to do it, and for accepting the work of his hands in us. — MHCC

Psa 68:32-35 — The psalmist, having prayed for and prophesied of the conversion of the Gentiles, here invites them to come in and join with the devout Israelites in praising God, intimating that their accession to the church would be the matter of their joy and praise (Psa_68:32): Let the kingdoms of the earth sing praises to the Lord; they all ought to do it, and, when they become the kingdoms of the Lord and of his Christ, they will do it. God is here proposed to them as the proper object of praise upon several accounts:

I. Because of his supreme and sovereign dominion: He rides upon the heavens of heavens which were of old (Psa_68:33); compare Psa_68:4. He has from the beginning, nay from before all time, prepared his throne; he sits on the circuit of heaven, guides all the motions of the heavenly bodies; and from the highest heavens, which are the residence of his glory, he dispenses the influences of his power and goodness to this lower world.

II. Because of his awful and terrible majesty: He sends out his voice, and that a mighty voice. This may refer either generally to the thunder, which is called the voice of the Lord and is said to be powerful and full of majesty (Psa_29:3, Psa_29:4), or in particular to that thunder in which God spoke to Israel at Mount Sinai.

III. Because of his mighty power: Ascribe you strength unto God (Psa_68:34); acknowledge him to be a God of such irresistible power that it is folly to contend with him and wisdom to submit to him; acknowledge that he has power sufficient both to protect his faithful subjects and to destroy his stubborn adversaries; and give him the glory of all the instances of his omnipotence. Thine is the kingdom and power, and therefore thine is the glory. We must acknowledge his power,

1. In the kingdom of grace: His excellency is over Israel; he shows his sovereign care in protecting and governing his church; that is the excellency of his power, which is employed for the good of his people.

2. In the kingdom of providence: His strength is in the clouds, whence comes the thunder of his power, the small rain, and the great rain of his strength. Though God has his strength in the clouds, yet he condescends to gather his Israel under the shadow of his wings, Deu_33:26.

IV. Because of the glory of his sanctuary and the wonders wrought there (Psa_68:35): O God! thou art terrible out of thy holy places. God is to be admired and adored with reverence and godly fear by all those that attend him in his holy places, that receive his oracles, that observe his operations according to them, and that pay their homage to him. He displays that out of his holy places which declares aloud that he will be sanctified in those that come nigh unto him. Out of heaven, his holy place above, he does, and will, show himself a terrible God. Nor is any attribute of God more dreadful to sinners than his holiness.

V. Because of the grace bestowed upon his people: The God of Israel is he that gives strength and power unto his people, which the gods of the nations, that were vanity and a lie, could not give to their worshippers; how should they help them, when they could not help themselves? All Israel's strength against their enemies came from God; they owned they had no might of their own, 2Ch_20:12. And all our sufficiency for our spiritual work and warfare is from the grace of God. It is through Christ strengthening us that we can do all things, and not otherwise; and therefore he must have the glory of all we do (Psa_115:1) and our humble thanks for enabling us to do it and accepting the work of his own hands in us. If it be the God of Israel that vies strength and power unto his people, they ought to say, Blessed be God. If all be from him, let all be to him. — Henry

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(Psa 69)  "To the chief Musician upon Shoshannim, A Psalm of David. Save me, O God; for the waters are come in unto my soul. {2} I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. {3} I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God. {4} They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. {5} O God, thou knowest my foolishness; and my sins are not hid from thee. {6} Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel. {7} Because for thy sake I have borne reproach; shame hath covered my face. {8} I am become a stranger unto my brethren, and an alien unto my mother's children. {9} For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. {10} When I wept, and chastened my soul with fasting, that was to my reproach. {11} I made sackcloth also my garment; and I became a proverb to them. {12} They that sit in the gate speak against me; and I was the song of the drunkards.

{13} But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation. {14} Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters. {15} Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. {16} Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies. {17} And hide not thy face from thy servant; for I am in trouble: hear me speedily. {18} Draw nigh unto my soul, and redeem it: deliver me because of mine enemies. {19} Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee. {20} Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. {21} They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.

{22} Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. {23} Let their eyes be darkened, that they see not; and make their loins continually to shake. {24} Pour out thine indignation upon them, and let thy wrathful anger take hold of them. {25} Let their habitation be desolate; and let none dwell in their tents. {26} For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. {27} Add iniquity unto their iniquity: and let them not come into thy righteousness. {28} Let them be blotted out of the book of the living, and not be written with the righteous. {29} But I am poor and sorrowful: let thy salvation, O God, set me up on high.

{30} I will praise the name of God with a song, and will magnify him with thanksgiving. {31} This also shall please the LORD better than an ox or bullock that hath horns and hoofs. {32} The humble shall see this, and be glad: and your heart shall live that seek God. {33} For the LORD heareth the poor, and despiseth not his prisoners. {34} Let the heaven and earth praise him, the seas, and every thing that moveth therein. {35} For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession. {36} The seed also of his servants shall inherit it: and they that love his name shall dwell therein."

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Psalms 69 – Overview

Psa_69:1, David complains of his affliction; Psa_69:13, He prays for deliverance; Psa_69:22, He devotes his enemies to destruction; Psa_69:30, He praises God with thanksgiving.
Psa_45:1, Psa_60:1, Psa_80:1 *titles  — TSK

Psalms 69 - Title. - To the Chief Musician upon Shoshannim. Thus for the second time we have a Psalm entitled “upon the lilies.” In the forty-first they were golden lilies, dropping sweet-smelling myrrh, and blooming in the fair gardens which skirt the ivory palaces: in this we have the lily among thorns, the lily of the valley, fair and beautiful, blooming in the garden of Gethsemane. A Psalm of David. If any enquire, “of whom speaketh the Psalmist this? of himself, or of some other man?” we would reply, “of himself, and of some other man.” Who the other is, we need not be long in discovering; it is the Crucified alone who can say, “In my thirst they gave me vinegar to drink.” His footprints all through this sorrowful song have been pointed out by the Holy Spirit in the New Testament, and therefore we believe, and are sure, that the Son of Man is here. Yet it seems to be the intention of the Spirit, while he gives us personal types, and so shows the likeness to the firstborn which exists in the heirs of salvation, to set forth also disparities between the best of the sons of men, and the Son of God, for there are verses here which we dare not apply to our Lord; we almost shudder when we see our brethren attempting to do so, as for instance Psa_69:5. Especially do we note the difference between David and the Son of David in the imprecations of the one against his enemies, and the prayers of the other for them. We commence our exposition of this Psalm with much trembling, for we feel that we are entering with our Great High Priest into the most holy place.

Divisions. -  - This Psalm consists of two portions of 18 verses each. These again may each be sub-divided into three parts. Under the first head, from Psa_69:1-4, the sufferer spreads his complaint before God; then he pleads that his zeal for God is the cause of his sufferings, in Psa_69:5-12 : and this encourages him to plead for help and deliverance, from Psa_69:13-18. In the second half of the Psalm he details the injurious conduct of his adversaries, from Psa_69:19-21; calls for their punishment, Psa_69:1-4, and then returns to prayer, and to a joyful anticipation of divine interposition and its results, Psa_69:29-36.  — Psalms   

Psalms 69 - 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. — Henry 

Psa 69:1-12 — 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 offences. Even when we can plead Not guilty, as to men's unjust accusations, yet before God we must acknowledge ourselves to deserve all that is brought upon us. All our sins take rise from our foolishness. They are all done in God's sight. David complains of the unkindness of friends and relations. This was fulfilled in Christ, whose brethren did not believe on him, and who was forsaken by his disciples. Christ made satisfaction for us, not only by putting off the honours due to God, but by submitting to the greatest dishonours that could be done to any man. We need not be discouraged if our zeal for the truths, precepts, and worship of God, should provoke some, and cause others to mock our godly sorrow and deadness to the world. — MHCC

Psa 69:1-12 — In these verses David complains of his troubles, intermixing with those complaints some requests for relief.

I. His complaints are very sad, and he pours them out before the Lord, as one that hoped thus to ease himself of a burden that lay very heaven upon him.

1. He complains of the deep impressions that his troubles made upon his spirit (Psa_69:1, Psa_69:2): “The waters of affliction, those bitter waters, have come unto my soul, not only threaten my life, but disquiet my mind; they fill my head with perplexing cares and my heart with oppressive grief, so that I cannot enjoy God and myself as I used to do.” We shall bear up under our troubles if we can but keep them from our hearts; but, when they put us out of the possession of our own souls, our case is bad. The spirit of a man will sustain his infirmity; but what shall we do when the spirit is wounded? That was David's case here. His thoughts sought for something to confide in, and with which to support his hope, but he found nothing: He sunk in keep mire, where there was no standing, no firm footing; the considerations that used to support and encourage him now failed him, or were out of the way, and he was ready to give himself up for gone. He sought for something to comfort himself with, but found himself in deep waters that overflowed him, overwhelmed him; he was like a sinking drowning man, in such confusion and consternation. This points at Christ's sufferings in his soul, and the inward agony he was in when he said, Now is my soul troubled; and, My soul is exceedingly sorrowful; for it was his soul that he made an offering for sin. And it instructs us, when we are in affliction, to commit the keeping of our souls to God, that we may be neither soured with discontent nor sink into despair.

2. He complains of the long continuance of his troubles (Psa_69:3): I am weary of my crying. Though he could not keep his head above water, yet he cried to his God, and the more death was in his view the more life was in his prayers; yet he had not immediately an answer of peace given in, no, nor so much of that support and comfort in praying which God's people used to have; so that he was almost weary of crying, grew hoarse, and his throat so dried that he could cry no more. Nor had he his wonted satisfaction in believing, hoping, and expecting relief: My eyes fail while I wait for my God; he had almost looked his eyes out, in expectation of deliverance. Yet his pleading this with God is an indication that he is resolved not to give up believing and praying. His throat is dried, but his heart is not; his eyes fail, but his faith does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou forsaken me? yet, at the same time, he kept hold of his relation to him: My God, my God.

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3. He complains of the malice and multitude of his enemies, their injustice and cruelty, and the hardships they put upon him, Psa_69:4. They hated him, they would destroy him, for hatred aims at the destruction of the person hated; but what was his iniquity, what was his sin, what provocation had he given them, that they were so spiteful towards him? None at all: “They hate me without a cause; I never did them the least injury, that they should bear me such ill-will.” Our Saviour applies this to himself (Joh_15:25): They hated me without a cause. We are apt to use this in justification of our passion against those that hate us, that we never gave them cause to hate us. But it is rather an argument why we should bear it patiently, because then we suffer as Christ did, and may then expect that God will give us redress. “They are my enemies wrongfully, for I have been no enemy to them.” 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 and then we may the better bear it if we receive wrong. These enemies were not to be despised, but were very formidable both for their number - They are more than the hairs of my head (Christ's enemies were numerous; those that came to seize him were a great multitude; how were those increased that troubled him!) and for their strength - They are mighty in authority and power. We are weak, but our enemies are strong; for we wrestle against principalities and powers. Then I restored that which I took not away. Applying this to David, it was what his enemies compelled him to (they made him suffer for that offence which he had never been guilty of); and it was what he consented to, that, if possible, he might pacify them and make them to be at peace with him. He might have insisted upon the laws of justice and honour, the former not requiring and the latter commonly thought to forbid the restoring of that which we took not away, for that is to wrong ourselves both in our wealth and in our reputation. Yet the case may be such sometimes that it may become our duty. Blessed Paul, though free from all men, yet, for the honour of Christ and the edification of the church, made himself a servant to all. But, applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood: Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence. God's glory, in some instances of it, was taken away by the sin of man; man's honour, and peace, and happiness, were taken away; it was not he that took them away, and yet by the merit of his death he restored them.

4. He complains of the unkindness of his friends and relations, and this is a grievance which with an ingenuous mind cuts as deeply as any (Psa_69:8 ): “I have become a stranger to my brethren; they make themselves strange to me and use me as a stranger, are shy of conversing with me and ashamed to own me.” This was fulfilled in Christ, whose brethren did not believe on him (Joh_7:5), who came to his own and his own received him not (Joh_1:11), and who was forsaken by his disciples, whom he had been free with as his brethren.

5. He complains of the contempt that was put upon him and the reproach with which he was continually loaded. And in this especially his complaint points at Christ, who for our sakes submitted to the greatest disgrace and made himself of no reputation. We having by sin injured God in his honour, Christ made him satisfaction, not only by divesting himself of the honours due to an incarnate deity, but by submitting to the greatest dishonours that could be done to any man. Two things David here takes notice of as aggravations of the indignities done him: -

(1.) The ground and matter of the reproach, Psa_69:10, Psa_69:11. They ridiculed him for that by which he both humbled himself and honoured God. When men lift up themselves in pride and vain glory they are justly laughed at for their folly; but David chastened his soul, and clothed himself with sackcloth, and from his abasing himself they took occasion to trample upon him. When men dishonour God it is just that their so doing should turn to their dishonour; but when David, purely in devotion to God and to testify his respect to him, wept, and chastened his soul with fasting, and made sackcloth his garment, as humble penitents used to do, instead of commending his devotion and recommending it as a great example of piety, they did all they could both to discourage him in it and to prevent others from following his good example; for that was to his reproach. They laughed at him as a fool for mortifying himself thus; and even for this he became a proverb to them; they made him the common subject of their banter. We must not think it strange if we be ill spoken of for that which is well done, and in which we have reason to hope that we are accepted of God. Our Lord Jesus was stoned for his good works (Joh_10:32), and when he cried, Eli, Eli - My God, my God, was bantered, as if he called for Elias.

(2.) The persons that reproached him, Psa_69:12.

[1.] Even the gravest and the most honourable, from whom better was expected: Those that sit in the gate speak against me, and their reproaches pass for the dictates of senators and the decrees of judges, and are credited accordingly.

[2.] The meanest, and the most despicable, the abjects (Psa_35:15), and scum of the country, the children of fools, yea, the children of base men, Job_30:8. Such drunkards as these make themselves vile, and he was the song of the drunkards; they made themselves and their companions merry with him. See the bad consequences of the sin of drunkenness; it makes men despisers of those that are good, 2Ti_3:3. When the king was made sick with bottles of wine he stretched out his hand with scorners, Hos_7:5. The bench of the drunkards is the seat of the scornful. See what is commonly the lot of the best of men: those that are the praise of the wise are the song of fools. But it is easy to those that rightly judge of things to despise being thus despised.

II. His confessions of sin are very serious (Psa_69:5): “O God! thou knowest my foolishness, what is and what is not; my sins that I am guilty of are not hidden from thee, and therefore thou knowest how innocent I am of those crimes which they charge upon me.” Note, Even when, as to men's unjust accusations, we plead Not guilty, yet, before God, we must acknowledge ourselves to have deserved all that is brought upon us, and much worse. This is the genuine confession of a penitent, who knows that he cannot prosper in covering his sin, and that therefore it is his wisdom to acknowledge it, because it is naked and open before God.

1. He knows the corruption of our nature: Thou knowest the foolishness that is bound up in my heart. All our sins take rise from our foolishness.

2. He knows the transgressions of our lives; they are not hidden from him, no, not our heart-sins, no, not those that are committed most secretly. They are all done in his sight, and are never cast behind his back till they are repented of and pardoned. This may aptly be applied to Christ, for he knew no sin, yet he was made sin for us; and God knew it, nor was it hidden from him, when it pleased the Lord to bruise him and put him to grief.

III. His supplications are very earnest.

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1. For himself (Psa_69:1): “Save me, O God! save me from sinking, from despairing.” Thus Christ was heard in that he feared, for he was saved from letting fall his undertaking, Heb_5:7.

2. For his friends (Psa_69:6): Let not those that wait on thee, O Lord God of hosts! and that seek thee, O God of Israel! (under these two characters we ought to seek God, and in seeking him to wait on him, as the God of hosts, who has all power to help, and as the God of Israel in covenant with his people, whom therefore he is engaged in honour and truth to help) be ashamed and confounded for my sake. This intimates his fear that if God did not appear for him it would be a discouragement to all other good people and would give their enemies occasion to triumph over them, and his earnest desire that whatever became of him all that seek God, and wait upon him, might be kept in heart and kept in countenance, and might neither be discouraged in themselves nor exposed to contempt from others. If Jesus Christ had not been owned and accepted of his Father in his sufferings, all that seek God, and wait for him, would have been ashamed and confounded; but they have confidence towards God, and in his name come boldly to the throne of grace.

IV. His plea is very powerful, Psa_69:7, Psa_69:9. Reproach was one of the greatest of his burdens: “Lord, roll away the reproach, and plead my cause, for,

1. It is for thee that I am reproached, for serving thee and trusting in thee: For thy sake I have borne reproach.” Those that are evil spoken of for well-doing may with a humble confidence leave it to God to bring forth their righteousness as the light.

2. “It is with thee that I am reproached: The zeal of thy house has eaten me up, that is, has made me forget myself, and do that which they wickedly turn to my reproach. Those that hate thee and thy house for that reason hate me, because they know how zealously affected I am to it. It is this that has made them ready to eat me up and has eaten up all the love and respect I had among them.” Those that blasphemed God, and spoke ill of his word and ways, did therefore reproach David for believing in his word and walking in his ways. Or it may be construed as an instance of David's zeal for God's house, that he resented all the indignities done to God's name as if they had been done to his own name. He laid to heart all the dishonour done to God and the contempt cast upon religion; these he laid nearer to his heart than any outward troubles of his own. And therefore he had reason to hope God would interest himself in the reproaches cast upon him, because he had always interested himself in the reproaches cast upon God. Both the parts of this verse are applied to Christ.

(1.) It was an instance of his love to his Father that the zeal of his house did even eat him up when he whipped the buyers and sellers out of the temple, which reminded his disciples of this text, Joh_2:17.

(2.) It was an instance of his self-denial, and that he pleased not himself, that the reproaches of those that reproached God fell upon him (Rom_15:3), and therein he set us an example. — Henry 

Ps. 69:8: “I am become a stranger unto my brethren, and an alien unto my mother's children.” 

(John 7:5)  "For neither did his brethren believe in him."

This is an unmistakably a prophecy of Christ, and is one of many that militates against the unwarranted fable of the perpetual virginity of  Mary.

"[Joseph] “knew her not till she had brought forth her firstborn son: and he called his name JESUS" Mat 1:25).

God described marriage from the beginning as that of covenanted “cleaving” in sexually becoming one flesh, and nowhere is there a precedent for a purposely sexless marriage, and we can expect God to make important exceptions evident in Scripture. But in addition to taking the sexual cleaving out of a marriage without any evidence, and disallowing Ps. 69:8 to mean Jesus literal mother and own children, and relegating other references to Jesus brethren and sisters (Mt. 12:46, 47; 13:55-57; Gal. 1:19) to being cousins, Rome also must require "til" in the N.T. (G2193 heōs) in Mt. 1:25 (KJV) to be understood contrary to it's normal use (approx. 80 times, my count), in which heōs denotes a limit of time until something is  realized or occurs, and Mt. 1:25 shares the type of grammatical context as they do. In the minority occurrences in which "until"  (Mat 18:22; 2Co_3:15; 1Jo_2:9) or other translations of heōs denotes something continuing or infinite then the grammar and context makes it evident that it is different than the primary use of the word and specifically in Mt. 1:25, in which a normal and expected  literal terminus is in view.   

Similarly, Rome must require "before they came together" (Mt. 1:18), to mean contrary to the normal sense, so it would read, "before they ever came together sexually." (The lack of such much needed substantiations for many of her doctrines is proof that Rome did not change the Bible as Islam and Da Vince Code theorist imagine, as she would have done a very poor job, and thus the attraction of such things as the Isidorian Decretals.) 

Thus the only light the Holy Spirit gives us evidences that Mary had sexual relations, which does not necessarily detract anything from  her holiness, as it would not from Peter, who was also married.   But the unsubstantiated doctrine of Mary's PV is a complimentary part of the unScriptural exaltation of her as an powerful Heavenly demi-goddess object of faith and prayer, which is more akin to paganism's “queen of heaven” (Jer. 44:17-25) than anything we see attributed to mortal beings or even angels in Scripture. In which the ONLY heavenly object of prayer is the LORD, and we are directed to the LORD Jesus who is singularly exalted as our ceaseless and compassionate and worthy intercessor.     

The Mariology of Roman Catholicism requires straining such texts in order to fit their desired interpretation, while her supposed perpetual virginity in particular is not even implied nor necessary to virtue Heb. 13:4). And if perpetual virginity was the case, perhaps  Joseph would be the more worthy of honor!

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Psa 69:13-21 — Whatever deep waters of affliction or temptation we sink into, whatever floods of trouble or ungodly men seem ready to overwhelm us, let us persevere in prayer to our Lord to save us. The tokens of God's favour to us are enough to keep our spirits from sinking in the deepest outward troubles. If we think well of God, and continue to do so under the greatest hardships, we need not fear but he will do well for us. And if at any time we are called on to suffer reproach and shame, for Christ's sake, this may be our comfort, that he knows it. It bears hard on one that knows the worth of a good name, to be oppressed with a bad one; but when we consider what a favour it is to be accounted worthy to suffer shame for the name of Jesus, we shall see that there is no reason why it should be heart-breaking to us. The sufferings of Christ were here particularly foretold, which proves the Scripture to be the word of God; and how exactly these predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. The vinegar and the gall given to him, were a faint emblem of that bitter cup which he drank up, that we might drink the cup of salvation. We cannot expect too little from men, miserable comforters are they all; nor can we expect too much from the God of all comfort and consolation. — MHCC

Psa 69:13-21 
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. — Henry 

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Psa 69:22-29 — These are prophecies of the destruction of Christ's persecutors. Psa_69:22, Psa_69:23, are applied to the judgments of God upon the unbelieving Jews, in Rom_11:9, Rom_11:10. When the supports of life and delights of sense, through the corruption of our nature, are made the food and fuel of sin, then our table is a snare. Their sin was, that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was, that they should not see, but should be given up to their own hearts' lusts which hardened them. Those who reject God's great salvation proffered to them, may justly fear that his indignation will be poured out upon them. If men will sin, the Lord will reckon for it. But those that have multiplied to sin, may yet find mercy, through the righteousness of the Mediator. God shuts not out any from that righteousness; the gospel excludes none who do not, by unbelief, shut themselves out. But those who are proud and self-willed, so that they will not come in to God's righteousness, shall have their doom accordingly; they themselves decide it. Let those not expect any benefit thereby, who are not glad to be beholden to it. It is better to be poor and sorrowful, with the blessing of the Lord, than rich and jovial, and under his curse. This may be applied to Christ. He was, when on earth, a man of sorrows that had not where to lay his head; but God exalted him. Let us call upon the Lord, and though poor and sorrowful, guilty and defiled, his salvation will set us up on high. — MHCC

Psa 69:22-29 — These imprecations are not David's prayers against his enemies, but prophecies of the destruction of Christ's persecutors, especially the Jewish nation, which our Lord himself foretold with tears, and which was accomplished about forty years after the death of Christ. The first two verses of this paragraph are expressly applied to the judgments of God upon the unbelieving Jews by the apostle (Rom_11:9, Rom_11:10), and therefore the whole must look that way. The rejection of the Jews for rejecting Christ, as it was a signal instance of God's justice and an earnest of the vengeance which God will at last take on all that are obstinate in their infidelity, so it was, and continues to be, a convincing proof of the truth of the Christian religion. One great objection against it, at first, was, that it set aside the ceremonial law; but its doing so was effectually justified, and that objection removed, when God so remarkably set it aside by the utter destruction of the temple, and the sinking of those, with the Mosaic economy, that obstinately adhered to it in opposition to the gospel of Christ. Let us observe here,

I. What the judgments are which should come upon the crucifiers of Christ; not upon all of them, for there were those who had a hand in his death and yet repented and found mercy (Act_2:23; Act_3:14, Act_3:15), but upon those of them and their successors who justified it by an obstinate infidelity and rejection of his gospel, and by an inveterate enmity to his disciples and followers. See 1Th_2:15, 1Th_2:16. It is here foretold,

1. That their sacrifices and offerings should be a mischief and prejudice to them (Psa_69:22): Let their table become a snare. This may be understood of the altar of the Lord, which is called his table and theirs because in feasting upon the sacrifices they were partakers of the altar. This should have been for their welfare or peace (for they were peace-offerings), but it became a snare and a trap to them; for by their affection and adherence to the altar they were held fast in their infidelity and hardened in their prejudices against Christ, that altar which those had no right to eat of who continued to serve the tabernacle, Heb_13:10. Or it may be understood of their common creature-comforts, even their necessary food; they had given Christ gall and vinegar, and therefore justly shall their meat and drink be made gall and vinegar to them. When the supports of life and delights of sense, through the corruption of our nature, become an occasion of sin to us, and are made the food and fuel of our sensuality, then our table is a snare, which is a good reason why we should never feed ourselves without fear, Jud_1:12.

2. That they should never have the comfort either of that knowledge or of that peace which believers are blessed with in the gospel of Christ (Psa_69:23), that they should be given up,

(1.) To a judicial blindness: Let their eyes be darkened, that they see not the glory of God in the face of Christ. Their sin was that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was that they should not see, but be given up to their own hearts' lusts, which were hardening, and the god of this world should be permitted to blind their minds, 2Co_4:4. This was foretold concerning them (Isa_6:10), and Christ ratified it, Mat_13:14, Mat_13:15; Joh_12:40.

(2.) To a judicial terror. There is a gracious terror, which opens the way to comfort, such as that of Paul (Act_9:6); he trembled and was astonished. But this is a terror that shall never end in peace, but shall make their loins continually to shake, through horror of conscience, as Belshazzar, when the joints of his loins were loosed. “Let them be driven to despair, and filled with constant confusion.” This was fulfilled in the desperate counsels of the Jews when the Romans came upon them.

3. That they should fall and lie under God's anger and fiery indignation (Psa_69:24): Pour out thy indignation upon them. Note, Those who reject God's great salvation proffered to them may justly fear that his indignation will be poured out upon them; for those that submit not to the Son of his love will certainly be made the generation of his wrath. It is the doom passed on those who believe not in Christ that the wrath of God abideth on them (Joh_3:36); it takes hold of them, and will never let them go. Salvation itself will not save those that are not willing to be ruled by it. Behold the goodness and severity of God!

4. That their place and nation should be utterly taken away, the very thing they were afraid of, and to prevent which, as they pretended, they persecuted Christ (Joh_11:48): Let their habitation be desolate (Psa_69:25), which was fulfilled when their country was laid waste by the Romans, and Zion, for their sakes, was ploughed as a field, Mic_3:12. The temple was the house which they were in a particular manner proud of, but this was left unto them desolate, Mat_23:38. Yet that is not all; it ought to be some satisfaction to us, if we be cut off from the enjoyment of our possessions, that others will have the benefit of them when we are dislodged: but it is here added, Let none dwell in their tents, which was remarkably fulfilled in Judah and Jerusalem, for after the destruction of the Jews it was long ere the country was inhabited to any purpose. But this is applied particularly to Judas, by St. Peter, Act_1:20. For, he being  felo de se - a suicide, we may suppose his estate was confiscated, so that his habitation was desolate and no man of his own kindred dwelt therein.

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5. That their way to ruin should be downhill, and nothing should stop them, nor interpose to prevent it (Psa_69:27): “Lord, leave them to themselves, to add iniquity to iniquity.” Those that are bad, if they be given up to their own hearts' lusts, will certainly be worse; they will add sin to sin, nay, they will add rebellion to their sin, Job_34:37. It is said of the Jews that they filled up their sin always, 1Th_2:16. Add the punishment of iniquity to their iniquity (so some read it), for the same word signifies both sin and punishment, so close is their connexion. If men will sin, God will reckon for it. But those that have multiplied to sin may yet find mercy, for God multiplies to pardon, through the righteousness of the Mediator; and therefore, that they might be precluded from all hopes of mercy, he adds, Let them not come into thy righteousness, to receive the benefit of the righteousness of God, which is by faith in a Mediator, Phi_3:9. Not that God shuts out any from that righteousness, for the gospel excludes none that do not by their unbelief exclude themselves; but let them be left to take their own course and they will never come into this government; for being ignorant of the demands of God's righteousness, and going about to establish the merit of their own, they have not submitted themselves to the righteousness of God, Rom_10:3. And those that are so proud and self-willed that they will not come into God's righteousness shall have their doom accordingly; they themselves have decided it: they shall not come into his righteousness. Let not those expect any benefit by it that are not willing and glad to be beholden to it.

6. That they should be cut off from all hopes of happiness (Psa_69:28): Let them be blotted out of the book of the living; let them not be suffered to live any longer, since, the longer they live, the more mischief they do. Multitudes of the unbelieving Jews fell by sword and famine, and none of those who had embraced the Christian faith perished among them; the nation, as a nation, was blotted out, and became not a people. Many understand it of their rejection from God's covenant and all the privileges of it; that is the book of the living: “Let the commonwealth of Israel itself, Israel according to the flesh, now become alienated from that covenant of promise which hitherto it has had the monopoly of. Let it appear that they were never written in the Lamb's book of life, but reprobate silver let men call them, because the Lord has rejected them. Let them not be written with the righteous; that is, let them not have a place in the congregation of the saints when they shall all be gathered in the general assembly of those whose names are written in heaven,” Psa_1:5.

II. What the sin is for which these dreadful judgments should be brought upon them (Psa_69:26): They persecute him whom thou hast smitten, and talk to the grief of thy wounded.

1. Christ was he whom God had smitten, for it pleased the Lord to bruise him, and he was esteemed stricken, smitten of God, and afflicted, and therefore men hid their faces from him, Isa_53:3, Isa_53:4, Isa_53:10. They persecuted him with a rage reaching up to heaven; they cried, Crucify him, crucify him. Compare that of St. Peter with this, Act_2:23. Though he was delivered by the counsel and foreknowledge of God, it was with wicked hands that they crucified and slew him. They talked to the grief of the Lord Jesus when he was upon the cross, saying, He trusted in God, let him deliver him, than which nothing could be said more grieving.

2. The suffering saints were God's wounded, wounded in his cause and for his sake, and them they persecuted, and talked to their grief. For these things wrath came upon them to the uttermost, 1Th_2:16; and see Mat_23:34, etc. This may be understood more generally, and it teaches us that nothing is more provoking to God than to insult over those whom he has smitten, and to add affliction to the afflicted, upon which it justly follows here, Add iniquity to iniquity; see Zec_1:15. Those that are of a wounded spirit, under trouble and fear about their spiritual state, ought to be very tenderly dealt with, and care must be taken not to talk to their grief and not to make the heart of the righteous sad.

III. What the psalmist thinks of himself in the midst of all (Psa_69:29): “But I am poor and sorrowful; that is the worst of my case, under outward afflictions, yet written among the righteous, and not under God's indignation as they are.” It is better to be poor and sorrowful, with the blessing of God, than rich and jovial and under his curse. For those who come into God's righteousness shall soon see an end of their poverty and sorrow, and his salvation shall set them up on high, which is the thing that David here prays for, Isa_61:10. This may be applied to Christ. He was, in his humiliation, poor and sorrowful, a man of sorrows, and that had not where to lay his head. But God highly exalted him; the salvation wrought for him, the salvation wrought by him, set him up on high, far above all principalities and powers. — Henry 

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Psa 69:30-36 — The psalmist concludes the psalm with holy joy and praise, which he began with complaints of his grief. It is a great comfort to us, that humble and thankful praises are more pleasing to God than the most costly, pompous sacrifices. The humble shall look to him, and be glad; those that seek him through Christ shall live and be comforted. God will do great things for the gospel church, in which let all who wish well to it rejoice. A seed shall serve him on earth, and his servants shall inherit his heavenly kingdom. Those that love his name shall dwell before him for ever. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Arise, thou great Restorer of the ancient places to dwell in, and turn away ungodliness from thy people. — MHCC

 Psa 69:30-36 — The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.

I. He resolves to praise God himself, not doubting but that therein he should be accepted of him (Psa_69:30, Psa_69:31): “I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving;” for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (Psa_69:31), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted - the calves of our lips, not the calves of the stall, Heb_13:15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.

II. He encourages other good people to rejoice in God and continue seeking him (Psa_69:32, Psa_69:33): The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.

III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, Psa_69:34. Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, Psa_69:35, Psa_69:36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For,

1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God

2. It shall be perpetuated and inherited. Christianity was not to be res unius aetatis - a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him. — Henry 

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(Psa 70)  "To the chief Musician, A Psalm of David, to bring to remembrance. Make haste, O God, to deliver me; make haste to help me, O LORD. {2} Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. {3} Let them be turned back for a reward of their shame that say, Aha, aha. {4} Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified. {5} But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying."

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Psalms 70 – Overview

Psa_70:1, David solicits God to the speedy destruction of the wicked, and preservation of the godly.
This Psalm is almost word for word the same as the five Psa_40:13 of Psalm 40; and it is written as a part of the succeeding Psalm in about 27 manuscripts.  Both Psalms evidently appear to have been written by David during the rebellion of Absalom, and probably at the crisis when he heard of the sanguinary counsel which Ahithophel had given respecting him; or, as some suppose, when beyond Jordan. 2Sam. 17:1-21  — TSK

Psalms 70 - Title - To the Chief Musician, a Psalm of David. - So far the title corresponds with Psalm 40, of which this is a copy with variations. David appears to have Written the full-length Psalm, and also to have made this excerpt from it, and altered it to suit the occasion. It is a fit-pendant to Psalm 69, and a suitable preface to Psalm 71. To bring to remembrance. This is the poor man's memorial. David personally pleads with God that he may not be forgotten, but David's Lord may be heard here also. Even if the Lord seems to forget us, we must not forget him. This memorial Psalm acts as a connecting link between the two Psalms of supplicatory expostulation, and makes up with them a precious triad of song.   — Psalms   

Psalms 70 - This psalm is adapted to a state of affliction; it is copied almost word for word from the fortieth, and, some think for that reason, is entitled, “a psalm to bring to remembrance;” for it may be of use sometimes to pray over the prayers we have formerly made to God upon similar occasions, which may be done with new affections. David here prays that God would send, 

I. Help to himself (Psa_70:1, Psa_70:5). 

II. Shame to his enemies (Psa_70:2, Psa_70:3).  III. Joy to his friends (Psa_70:4). These five verses were the last five verses of Ps. 40. He seems to have intended this short prayer to be both for himself and us a salve for every sore, and therefore to be always in mind; and in singing we may apply it to our particular troubles, whatever they are.

To the chief musician. A psalm of David, to bring to remembrance. — Henry 

Psa 70:1-5 — This psalm is almost the same as the last five verses of Psalms 40. While here we behold Jesus Christ set forth in poverty and distress, we also see him denouncing just and fearful punishment on his Jewish, heathen, and antichristian enemies; and pleading for the joy and happiness of his friends, to his Father's honour. Let us apply these things to our own troubled circumstances, and in a believing manner bring them, and the sinful causes thereof, to our remembrance. Urgent trials should always awake fervent prayers. — MHCC

Psa 70:1-5 — The title tells us that this psalm was designed to bring to remembrance; that is, to put God in remembrance of his mercy and promises (for so we are said to do when we pray to him and plead with him. Isa_43:26, Put me in remembrance) - not that the Eternal Mind needs a remembrancer, but this honour he is pleased to put upon the prayer of faith. Or, rather, to put himself and others in remembrance of former afflictions, that we may never be secure, but always in expectation of troubles, and of former devotions, that when the clouds return after the rain we may have recourse to the same means which we have formerly found effectual for fetching in comfort and relief. We may in prayer use the words we have often used before: our Saviour in his agony prayed thrice, saying the same words; so David here uses the words he had used before, yet not without some alterations, to show that he did not design to tie himself or others to them as a form. God looks at the heart, not at the words.

I. David here prays that God would make haste to relieve and succour him (Psa_70:1, Psa_70:5): I am poor and needy, in want and distress, and much at a loss within myself. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things. He prays,

1. That God would appear for him to deliver him from his troubles in due time.

2. That in the mean time he would come in to his aid, to help him under his troubles, that he might not sink and faint. 3. That he would do this quickly: Make haste (Psa_70:1), and again (Psa_70:5), Make haste, make no tarrying. Sometimes God seems to delay helping his own people, that he may excite such earnest desires as these. He that believes does not make haste, so as to anticipate or outrun the divine counsels, so as to force a way of escape or to take any unlawful methods of relief; but he may make haste by going forth to meet God in humble prayer that he would hasten the desired succour. “Make haste unto me, for the longing desire of my soul is towards thee; I shall perish if I be not speedily helped. I have no other to expect relief from: Thou art my help and my delivered. Thou hast engaged to be so to all that seek thee; I depend upon thee to be so to me; I have often found thee so; and thou art sufficient, all-sufficient, to be so; therefore make haste to me.”

II. He prays that God would fill the faces of his enemies with shame, Psa_70:2, Psa_70:3. Observe,

1. How he describes them; they sought after his soul - his life, to destroy that - his mind, to disturb that, to draw him from God to sin and to despair. They desired his hurt, his ruin; when any calamity befel him or threatened him they said, “Aha, aha! so would we have it; we shall gain our point now, and see him ruined.” Thus spiteful, thus insolent, were they.

2. What his prayer is against them: “Let them be ashamed; let them be brought to repentance, so filled with shame as that they may seek thy name (Psa_83:16); let them see their fault and folly in fighting against those whom thou dost protect, and be ashamed of their envy, Isa_26:11. However, let their designs against me be frustrated and their measures broken; let them be turned back from their malicious pursuits, and then they will be ashamed and confounded, and, like the enemies of the Jews, much cast down in their own eyes,” Gen_6:16.

III. He prays that God would fill the hearts of his friends with joy (Psa_70:4), that all those who seek God and love his salvation, who desire it, delight in it, and depend upon it, may have continual matter for joy and praise and hearts for both; and then he doubts not but that he should put in for a share of the blessing he prays for; and so may we if we answer the character.

1. Let us make the service of God our great business and the favour of God our great delight and pleasure, for that is seeking him and loving his salvation. Let the pursuit of a happiness in God be our great care and the enjoyment of it our great satisfaction. A heart to love the salvation of the Lord, and to prefer it before any secular advantages whatsoever, so as cheerfully to quit all rather than hazard our salvation, is a good evidence of our interest in it and title to it.

2. Let us then be assured that, if it be not our own fault, the joy of the Lord shall fill our minds and the high praises of the Lord shall fill our mouths. Those that seek God, if they seek him early and seek him diligently, shall rejoice and be glad in him, for their seeking him is an evidence of his good-will to them and an earnest of their finding him, Psa_105:3. There is pleasure and joy even in seeking God, for it is one of the fundamental principles of religion that God is the rewarder of all those that diligently seek him. Those that love God's salvation shall say with pleasure, with constant pleasure (for praising God, if we make it our continual work, will be our continual feast), Let God be magnified, as he will be, to eternity, in the salvation of his people. All who wish well to the comfort of the saints, and to the glory of God, cannot but say a hearty amen to this prayer, that those who love God's salvation may say continually, Let God be magnified. — Henry