Psalm 69:13

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) But.—A better arrangement of the clauses of this verse is:

But as for me my prayer (is) to Thee

Jehovah in a time of grace,

God in the abundance of Thy (covenant) mercy

Hear me with the faithfulness of Thy help.

For the favourable or gracious time comp Isaiah 49:8.

Whatever the sin of Psalm 69:5, &c., it had not cut the offender off from the sense of the blessings of the covenant, or he had been by pardon restored to it.

Benson Commentary

Psalm 69:13. But my prayer is unto thee — While they scoff, I will pray, and not be driven from thee, nor from prayer and other duties, by all their reproaches, or any other discouragements. In an acceptable time — Hebrew, עת רצון, gneet ratzon, in a time of grace, of good will, or good pleasure. These words may be joined, either, 1st, With the following, by way of limitation, thus: Hear me in thy accepted time, that is, I do not limit thee to any time; but when thou seest it will be best, hear and help me. Or rather, with the foregoing, as an argument to enforce his prayer: as if he had said, I pray in a time of grace, or acceptance; I seek thee when thou mayest be found, (see Psalm 32:6; Isaiah 55:6,) in a good day, as they said, 1 Samuel 25:8, in the day of grace and mercy: or, in a time of great trouble, which is the proper season for prayer, Psalm 50:15; and while I have thee engaged to me by promises, which thy honour and truth oblige thee to perform. I come not too late, and therefore do thou hear me. In the truth of thy salvation — That is, for, or according to, thy saving truth, or faithfulness; whereby thou hast promised to deliver those who trust in thee.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

But as for me - In respect to my conduct and my feelings in these circumstances, and under this treatment.

My prayer is unto thee - I indulge in no reproaches of others, and no recriminations. I do not permit myself to indulge in any revengeful feelings. I give myself to prayer. I look to God alone. I keep up my devotions, I maintain my habits of religion, notwithstanding their reproaches, and revilings. I do not allow these things to alter my course of life. Compare the notes at Daniel 6:10.

In an acceptable time - A time that is well-pleasing to thee; a time when thou wilt hear me. See Isaiah 49:83; Isaiah 61:2; 2 Corinthians 6:2. This implies

(a) that he had come to God when he was "disposed" to hear; and

(b) that he had heard him, and had answered his requests.

While others mocked, he continued to pray, and the Lord heard him. No time for prayer can be more "acceptable" to God than when others are reproaching us because we are his friends.

In the multitude of thy mercy hear me - In the abundance of thy mercy; or, in thy abounding compassion. This was the substance of his prayer.

In the truth of thy salvation - In the exercise of that faithfulness on which salvation depends; or which is manifested in the salvation of people. He prayed that God would show himself faithful to the promises which he had made to those who were seeking salvation.

Jamieson-Fausset-Brown Bible Commentary

13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Ps 69:1, 2.

The Treasury of David

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.

Psalm 69:13

"But as for me, my prayer is unto thee, O Lord." He turned to Jehovah in prayer as being the most natural things for the godly to do in their distress. To whom should a child turn but to his father. He did not answer them; like a sheep before her shearers he was dumb to them, but he opened his mouth unto the Lord his God, for he would hear and deliver. Prayer is never out of season, it stands us in good stead in every evil day. "In an acceptable time." It was a time of rejection with man, but of acceptance with God. Sin ruled on earth, but grace reigned in heaven. There is to each of us an accepted time, and woe be to us if we suffer it to glide away unimproved. God's time must be our time, or it will come to pass that, when time closes, we shall look in vain for space for repentance, Our Lord's prayers were well-timed, and always met with acceptance. "O God, in the multitude of thy mercy hear me." Even the perfect one makes his appeal to the rich mercy of God, much more should we. To misery no attribute is more sweet than mercy, and when sorrows multiply, the multitude of mercy is much prized. When enemies are more than the hairs of our head, they are yet to be numbered, but God's mercies are altogether innumerable, and let it never be forgotten that: every one of them is an available and powerful argument in the hand of faith. "In the truth of thy salvation." Jehovah's faithfulness is a further mighty plea. His salvation is no fiction, no mockery, no changeable thing, therefore he is asked to manifest it, and make all men see his fidelity to his promise. Our Lord teaches us here the sacred art of wrestling in prayer, and ordering our cause with arguments; and he also indicates to us that the nature of God is the great treasury of strong reasons, which shall be to us most prevalent in supplication.

Psalm 69:14

"Deliver me out of the mire, and let me not sink." He turns into prayer the very words of his complaint; and it is well, if, when we complain, we neither feel nor say anything which we should fear to utter before the Lord as a prayer. We are allowed to ask for deliverance from trouble as well as for support under it; both petitions are here combined. How strange it seems to hear such language from the Lord of glory. "Let me be delivered from them that hate me, and out of the deep waters." Both from his foes, and the griefs which they caused him, he seeks a rescue. God can help us in all ways, and we may, therefore, put up a variety of requests without fear of exceeding our liberty to ask, or his ability to answer.

Psalm 69:15

"Let not the waterflood overflow me." He continues to recapitulate the terms of his lament. He is willing to bear suffering, but entreats grace that it may not get the victory over him. He was heard in that he feared. "Neither let the deep swallow me up." As Jonah came forth again, so let me also arise from the abyss of woe: here also our Lord was heard, and so shall we be. Death itself must disgorge us. "Let not the pit shut her mouth upon me." When a great stone was rolled over the Well, or pit, used as a dungeon, the prisoner was altogether enclosed, and forgotten like one in the oubliettes of the Bastille; this is an apt picture of the state of a man buried alive in grief and left without remedy; against this the great sufferer pleaded and was heard. He was baptised in agony but not drowned in it; the grave, enclosed him, but before she could close her mouth he had burst his prison. It is said that truth lies in a well, but it is assuredly an open well, for it walks abroad in power; and so our great Substitute in the pit of woe and death was yet the Conqueror of death and hell. How appropriately may many of us use this prayer. We deserve to be swept away as with a flood, to be drowned in our sins, to be shut up in hell; let us, then, plead the merits of our Saviour, lest these things happen unto us.

Psalm 69:16

"Hear me, O Lord." Do not refuse thy suppliant Son. It is to the covenant God, the ever-living Jehovah, that he appeals with strong cryings. "For thy loving-kindness is good." By the greatness of thy love have pity upon thine afflicted. It is always a stay to the soul to dwell upon the pre-eminence and excellence of the Lord's mercy. It has furnished sad souls much good cheer to take to pieces that grand old Saxon word, which is here used in our version, "lovingkindness." Its composition is of two most sweet and fragrant things, fitted to inspire strength into the fainting, and make desolate hearts sing for joy. "Turn unto me according to the multitude of thy tender mercies." If the Lord do but turn the eye of pity, and the hand of power, the mourner's Spirit revives. It is the gall of bitterness to be without the comfortable smile of God; in our Lord's case his grief culminated in "Lama Sabachthani," and his bitterest cry was that in which he mourned an absent God. Observe how he dwells anew upon divine tenderness, and touches again that note of abundance, "The multitude of thy compassions."

continued...

Matthew Poole's Commentary

But my prayer is unto thee; but whilst they scoff I will pray, and not be driven from God, and from my prayers and other duties, by all their reproaches or other discouragements.

In an acceptable time, Heb. in a time of acceptation, or grace, or thy good will, or good pleasure. These words may be joined, either,

1. With the following words, by way of limitation: Hear me in thy accepted time, i.e. I do not limit thee to a day or time, but when thou seest fit hear and help me. Or rather,

2. With the foregoing, as an argument to enforce his prayer: I pray in a time of grace or acceptation; I seek thee when thou mayest be found, as Psalm 32:6 Isaiah 55:6; in a good day, as they said, 1 Samuel 25:8, in the day of grace and mercy, in a time of great trouble, which is the proper season for prayer, Psalm 50:15; and whilst I have thee engaged to me by promises, which thy honour and truth oblige thee to perform, I come not too late, and therefore do thou hear me.

In the truth of thy salvation; or, for or according to thy saving truth or faithfulness; whereby thou art obliged to grant unto me that salvation which thou hast graciously promised.

Gill's Exposition of the Entire Bible

But as for me, my prayer is unto thee, O Lord,.... Christ betook himself to prayer in these circumstances, and not to railing and reviling again: he applied to his divine Father, and committed himself to him that judgeth righteously, and prayed both for himself and for his enemies too: and this he did

in an acceptable time; or "a time of good will" (c); which was the time of his sufferings and death; so called, because the good will and pleasure of God was seen therein; in not sparing his Son, his own and only begotten Son, his beloved Son, and delivering him up to justice and death for the worst of sinners; and because at this time the good will of God was done: Christ laid down his life by the commandment of his Father, offered himself a sacrifice by the will of God, and hereby the law of God was fulfilled, justice satisfied, and the work of man's redemption finished; which was the pleasure of the Lord, that prospered in his hands; and therefore this must be an acceptable time to God. The sufferings of Christ were well pleasing to him; the sacrifice of Christ was for a sweet smelling savour; the righteousness of Christ was acceptable to him, the law being magnified and made honourable by it: peace was now made by the blood of his cross; the perfections of God were glorified, his purposes executed, his promises fulfilled, his covenant confirmed, and his people saved; and so a proper time for the Mediator to offer up his supplications and prayers, in which he was heard, as appears from Isaiah 49:8;

O God, in the multitude of thy mercy; these words, according to the accents in the Hebrew text, should be rendered in connection with the preceding words, thus: "in the time of good will, O God"; or "in the time of the good will of God, through the multitude of thy mercy"; and then the sense is, that the acceptable time was owing to the greatness of divine mercy; it was from hence that the dayspring from on high visited men; or Christ came in the flesh, and suffered in the room and stead of sinners; in which there was a wonderful display of the abundant mercy of God to men; for otherwise there was none shown to the surety and Saviour; he was not spared, but delivered up; and then it follows,

hear me, in the truth of thy salvation; or "because of", or "by thy true salvation" (d); that which God contrived in council, and secured in covenant, and sent his Son to effect, and which he is become the author of, is a true and real salvation; not figurative and shadowy, as the salvation of Israel out of Egypt and Babylon were: or because of the truth and faithfulness of God, who had promised salvation to the Messiah, that he should be carried through his sufferings, be raised from the dead, and be crowned with glory and honour; and therefore he prays he might be heard on this account, and his prayer follows, and the several petitions in it.

(c) "tempus beneplaciti", V. L. Pagninus, Montanus, &c. (d) "per salutem tuam veram", Gejerus.

Geneva Study Bible

But as for me, my prayer is unto thee, O LORD, in an {m} acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

(m) Knowing that even though I endure trouble now, yet you have a time in which you have appointed my deliverance.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. It is best to divide the clauses somewhat differently:

But as for me, my prayer is unto thee, O Jehovah,

At the time thou pleasest, O God, in the abundance of thy lovingkindness,

Answer me in the truth of thy salvation.

In an acceptable time, lit. a time of good pleasure (Psalm 40:13; Psalm 51:18) is most naturally connected with answer me, as in Isaiah 49:8, “In an acceptable time have I answered thee.” He cannot tell that it is yet God’s will to deliver him, but he can be sure that the time will come, for God has revealed Himself to be a God “abundant in lovingkindness and truth” (Exodus 34:6), and if He is true to His character, He must save His servant. Cp. Psalm 51:1.

13–18. From the hardheartedness of men he turns to the mercy of God.

Pulpit Commentary

Verses 13-21. - The psalmist now betakes himself to earnest prayer - he has sufficiently represented his condition, though he still adds a few words respecting it (vers. 19-21), and the immediate need is relief. He therefore approaches God in what he hopes is "an acceptable time" (ver. 13), and humbly entreats for mercy (vers. 14-18). Verse 13. - But as for me, my prayer is unto thee, O Lord, in an acceptable time (comp. Psalm 32:6; Isaiah 49:8). Professor Cheyne asks, "How has it been revealed to the psalmist that this is an acceptable time?" We can only answer - Perhaps it has not been revealed; he may express a hope rather than a full assurance. Or it may have been revealed to him in the way that other things were. O God, in the multitude of thy mercy hear me; or, "in the greatness of thy mercy;" i.e. as thy mercy is so great. In the truth of thy salvation. "In the exercise of that fidelity which secures the salvation of all that trust it" (Professor Alexander). Psalm 69:13

Keil and Delitzsch Biblical Commentary on the Old Testament

Out of deep distress, the work of his foes, the complaining one cries for help; he thinks upon his sins, which is sufferings bring to his remembrance, but he is also distinctly conscious that he is an object of scorn and hostility for God's sake, and from His mercy he looks for help in accordance with His promises. The waters are said to rush in unto the soul (עד־נפשׁ), when they so press upon the imperilled one that the soul, i.e., the life of the body, more especially the breath, is threatened; cf. Jonah 2:6; Jeremiah 4:10. Waters are also a figure of calamities that come on like a flood and drag one into their vortex, Psalm 18:17; Psalm 32:6; Psalm 124:5, cf. Psalm 66:12; Psalm 88:8, Psalm 88:18; here, however, the figure is cut off in such a way that it conveys the impression of reality expressed in a poetical form, as in Psalm 40, and much the same as in Jonah's psalm. The soft, yielding morass is called יון, and the eddying deep מצוּלה. The Nomen Hophal. מעמד signifies properly a being placed, then a standing-place, or firm standing (lxx ὑπόστασις), like מטּה, that which is stretched out, extension, Isaiah 8:8. שׁבּלת (Ephraimitish סבּלת) is a streaming, a flood, from שׁבל, Arab. sbl, to stream, flow (cf. note on Psalm 58:9). בּוא בּ, to fall into, as in Psalm 66:12, and שׁטף with an accusative, to overflow, as in Psalm 124:4. The complaining one is nearly drowned in consequence of his sinking down, for he has long cried in vain for help: he is wearied by continual crying (יגע בּ, as in Psalm 6:7, Jeremiah 45:3), his throat is parched (נחר from חרר; lxx and Jerome: it is become hoarse), his eyes have failed (Jeremiah 14:6) him, who waits upon his God. The participle מיחל, equal to a relative clause, is, as in 18:51, 1 Kings 14:6, attached to the suffix of the preceding noun (Hitzig). Distinct from this use of the participle without the article is the adverbially qualifying participle in Genesis 3:8; Sol 5:2, cf. חי, 2 Samuel 12:21; 2 Samuel 18:14. There is no necessity for the correction of the text מיּחל (lxx apo' τοῦ elpi'zein me). Concerning the accentuation of רבּוּ vid., on Psalm 38:20. Apart from the words "more than the hairs of my head" (Psalm 40:13), the complaint of the multitude of groundless enemies is just the same as in Psalm 38:20; Psalm 35:19, cf. Psalm 109:3, both in substance and expression. Instead of מצמיתי, my destroyers, the Syriac version has the reading מעצמותי (more numerous than my bones), which is approved by Hupfeld; but to reckon the multitude of the enemy by the number of one's own bones is both devoid of taste and unheard of. Moreover the reading of our text finds support, if it need any, in Lamentations 3:52. The words, "what I have not taken away, I must then restore," are intended by way of example, and perhaps, as also in Jeremiah 15:10, as a proverbial expression: that which I have not done wrong, I must suffer for (cf. Jeremiah 15:10, and the similar complaint in Psalm 35:11). One is tempted to take אז in the sense of "nevertheless" (Ewald), a meaning, however, which it is by no means intended to convey. In this passage it takes the place of זאת (cf. οὕτως for ταῦτα, Matthew 7:12), inasmuch as it gives prominence to the restitution desired, as an inference from a false assumption: then, although I took it not away, stole it not.

The transition from the bewailing of suffering to a confession of sin is like Psalm 40:13. In the undeserved persecution which he endures at the hand of man, he is obliged nevertheless to recognise well-merited chastisement from the side of God. And whilst by אתּה ידעתּ (cf. Psalm 40:10, Jeremiah 15:15; Jeremiah 17:16; Jeremiah 18:23, and on ל as an exponent of the object, Jeremiah 16:16; Jeremiah 40:2) he does not acknowledge himself to be a sinner after the standard of his own shortsightedness, but of the divine omniscience, he at the same time commends his sinful need, which with self-accusing modesty he calls אוּלת (Psalm 38:6) and אשׁמות (2 Chronicles 28:10), to the mercy of the omniscient One. Should he, the sinner, be abandoned by God to destruction, then all those who are faithful in their intentions towards the Lord would be brought to shame and confusion in him, inasmuch as they would be taunted with this example. קויך designates the godly from the side of the πίστις, and מבקשׁיךa from the side of the ἀγάπη. The multiplied names of God are so many appeals to God's honour, to the truthfulness of His covenant relationship. The person praying here is, it is true, a sinner, but that is no justification of the conduct of men towards him; he is suffering for the Lord's sake, and it is the Lord Himself who is reviled in him. It is upon this he bases his prayer in Psalm 69:8. עליך, for thy sake, as in Psalm 44:23; Jeremiah 15:15. The reproach that he has to bear, and ignominy that has covered his face and made it quite unrecognisable (Psalm 44:16, cf. Psalm 83:17), have totally estranged (Psalm 38:12, cf. Psalm 88:9, Job 19:13-15; Jeremiah 12:6) from him even his own brethren (אחי, parallel word בּני אמּי, as in Psalm 50:20; cf. on the other hand, Genesis 49:8, where the interchange designedly takes another form of expression); for the glow of his zeal (קנאהּ from קנא, according to the Arabic, to be a deep or bright red) for the house of Jahve, viz., for the sanctity of the sanctuary and of the congregation gathered about it (which is never directly called "the house of Jahve" in the Old Testament, vid., Khler on Zechariah 9:8, but here, as in Numbers 12:7; Hosea 8:1, is so called in conjunction with the sanctuary), as also for the honour of His who sits enthroned therein, consumes him, like a fire burning in his bones which incessantly breaks forth and rages all through him (Jeremiah 20:9; Jeremiah 23:9), and therefore all the malice of those who are estranged from God is concentrated upon and against him.

He now goes on to describe how sorrow for the sad condition of the house of God has brought noting but reproach to him (cf. Psalm 109:24.). It is doubtful whether נפשׁי is an alternating subject to ואבכּה (fut. consec. without being apocopated), cf. Jeremiah 13:17, or a more minutely defining accusative as in Isaiah 26:9 (vid., on Psalm 3:5), or whether, together with בּצּום, it forms a circumstantial clause (et flevi dum in jejunio esset anima mea), or even whether it is intended to be taken as an accusative of the object in a pregnant construction ( equals בּכה ושׁפך נפשׁו, Psalm 42:5; 1 Samuel 1:15): I wept away my soul in fasting. Among all these possible renderings, the last is the least probable, and the first, according to Psalm 44:3; Psalm 83:19, by far the most probable, and also that which is assumed by the accentuation.

(Note: The Munach of בצום is a transformation of Dech (just as the Munach of לחרפות is a transformation of Mugrash), in connection with which נקשי might certainly be conceived of even as object (cf. Psalm 26:6); but this after ואבכּה (not ואבכּה), and as being without example, could hardly have entered the minds of the punctuists.)

The reading of the lxx ואענּה, καὶ συνέκαψα (Olshausen, Hupfeld, and Bttcher), is a very natural (Psalm 35:13) exchange of the poetically bold expression for one less choice and less expressive (since ענּה נפשׁ is a phrase of the Pentateuch equivalent to צוּם). The garb of mourning, like the fasting, is an expression of sorrow for public distresses, not, as in Psalm 35:13, of personal condolence; concerning ואתּנה, vid., on Psalm 3:6. On account of this mourning, reproach after reproach comes upon him, and they fling gibes and raillery at him; everywhere, both in the gate, the place where the judges sit and where business is transacted, and also at carousals, he is jeered at and traduced (Lamentations 3:14, cf. Lamentations 5:14; Job 30:9). שׂיח בּ signifies in itself fabulari de... without any bad secondary meaning (cf. Proverbs 6:22, confabulabitur tecum); here it is construed first with a personal and then a neuter subject (cf. Amos 8:3), for in Psalm 69:13 neither הייתי (Job 30:9; Lamentations 3:14) nor אני (Lamentations 3:63) is to be supplied. Psalm 69:14 tells us how he acts in the face of such hatred and scorn; ואני, as in Psalm 109:4, sarcasmis hostium suam opponit in precibus constantiam (Geier). As for himself, his prayer is directed towards Jahve at the present time, when his affliction as a witness for God gives him the assurance that He will be well-pleased to accept it (עת רצון equals בעת רצון, Isaiah 49:8). It is addressed to Him who is at the same time Jahve and Elohim, - the revealed One in connection with the history of redemption, and the absolute One in His exaltation above the world, - on the ground of the greatness and fulness of His mercy: may He then answer him with or in the truth of His salvation, i.e., the infallibility with which His purpose of mercy verifies itself in accordance with the promises given. Thus is Psalm 69:14 to be explained in accordance with the accentuation. According to Isaiah 49:8, it looks as though עת רצון must be drawn to ענני (Hitzig), but Psalm 32:6 sets us right on this point; and the fact that ברב־חסדך is joined to Psalm 69:14 also finds support from Psalm 5:8. But the repetition of the divine name perplexes one, and it may be asked whether or not the accent that divides the verse into its two parts might not more properly stand beside רצון, as in Psalm 32:6 beside מצא; so that Psalm 69:14 runs: Elohim, by virtue of the greatness of Thy mercy hear me, by virtue of the truth of Thy salvation.