Exegetical and Hermeneutical Commentary of Psalms 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.
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 (Psa 40:13; Psa 51:18) is most naturally connected with answer me, as in Isa 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” (Exo 34:6), and if He is true to His character, He must save His servant. Cp. Psa 51:1.
Fuente: The Cambridge Bible for Schools and Colleges
13 18. From the hardheartedness of men he turns to the mercy of God.
Fuente: The Cambridge Bible for Schools and Colleges
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 Dan 6:10.
In an acceptable time – A time that is well-pleasing to thee; a time when thou wilt hear me. See Isa. 49:83; Isa 61:2; 2Co 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 69:13-29
But as for me, my prayer is unto Thee, O Lord, in an acceptable time.
The compassionable, commendable, and censurable
I. The compassionable. The representation which the author here gives of his sufferings, appeals strongly to our pity. Those sufferings are–
1. Great. Deep waters, mine, pit.
2. Varied. Involving reproach, torture, depression.
II. The commendable. What does this suffering man do in his suffering?
1. He goes to God in his distress (Psa 69:18). Who can deliver us but He? What hand but His can lift us from the mire into which we are sinking, can arrest the floods that are rushing on us? Science may mitigate some of our sufferings for a brief period; but it cannot remove any of them, and some it cannot touch. Saintly counsel and sympathy may yield us some succour and support, but God alone can deliver us out of all our sufferings.
2. He pleads His goodness for relief (Psa 69:16).
III. The censurable. His imprecations (Psa 69:22-28). Be bravely revenged, says old Quarles; he is below himself who is not above an injury. (Homilist.)
O God, in the multitude of Thy mercy hear me, in the truth of Thy salvation.
The truth of Gods salvation
I. Gods salvation is a great reality. The truth of Thy salvation. There is a substance in it; it is not a shadow, it is not a myth, it is not a mere type or figure of speech, it is a substantial thing, there is a truth in it: The truth of Thy salvation.
1. View it in reference to the Lord himself. To God, His salvation is in the highest sense full of grace and truth. If I may venture to speak concerning Him of whom we can know nothing except as He reveals Himself, I may say that the truest and deepest thought of God is for the salvation of His people. This lies in the very centre of His heart; and the drift of His other thoughts and acts is all towards this point.
2. Gods salvation is a great reality to ourselves, as well as to Him. That day when I saw Christ as my souls salvation, the great sacrifice for sin was to my soul the most real thing I had ever seen.
II. We have proved it to be so–
1. By our experience of a new life.
2. By our sense of sonship.
3. By our ecstatic joy.
4. We have had Divine support in trouble.
5. God has wrought great deliverances for us. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. My prayer is unto thee, O Lord, in an acceptable time] This seems to refer to the end of the captivity, which Jeremiah had said should last seventy years, Jer 25:11-12: “The whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon,” c. The conclusion of this period was the accepted time of which the psalmist speaks. Now, they incessantly pray for the fulfilment of the promise made by Jeremiah: and to hear them, would be the truth of God’s salvation it would show the promise to be true, because the salvation-the deliverance, was granted.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Psa 32:6; Isa 55:6; in a good day, as they said, 1Sa 25:8, in the day of grace and mercy, in a time of great trouble, which is the proper season for prayer, Psa 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13-15. With increasing relianceon God, he prays for help, describing his distress in the figures ofPsa 69:1; Psa 69:2.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 Isa 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.
Fuente: John Gill’s Exposition of the Entire Bible
| Complaints and Petitions. | |
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.
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. xlix. 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 (v. 13), and again, Hear me, O Lord! (v. 16), Hear me speedily (v. 17), not only hear what I say, but grant what I ask. Christ knew that the Father heard him always, John xi. 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, Ps. xl. 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, v. 14. Though I have come into keep waters (v. 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, v. 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 (v. 16), that he would smile upon him, and not hide his face from him, v. 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, v. 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 (v. 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,” v. 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, Ps. cxlvii. 11. 2. He pleads his own distress and affliction: “Hide not thy face from me, for I am in trouble (v. 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 (v. 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 (v. 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, Acts v. 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 (v. 18): Deliver me because of my enemies, because they were such as he had before described them, v. 4. “My adversaries are all before thee (v. 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 (v. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
13. But as for me, my prayer is to thee, O Jehovah! It was a sign of uncommon virtue in David, that even this hard treatment could not shake his mind, and sink him into despondency. He informs us of the means by which he fortified himself against that terrible stumbling-block. When the wicked directed against him their witty and scoffing remarks, as if engines of war, to overthrow his faith, the means to which he had recourse for repelling all their assaults was pouring out his heart in prayer to God. He was constrained to keep silence before men, and, being thus driven out from the world, he betook himself to God. In like manner, although the faithful in the present day may be unable to make any impression upon the wicked, yet they will ultimately triumph, provided they retire from the world, and go directly to God to present their prayers before him. The meaning, in short, is, that David, having tried every means in his power, and finding that his labor was to no purpose, left off dealing with men, and dealt with God only. What follows, a time of thy favor, O God! is explained otherwise by many interpreters, who read the two clauses of the verse in one sentence, thus: But as for me, I prayed to God in a time of his favor; corresponding to that passage in Isa 55:6, “Call ye upon him while he is near.” Others resolve it thus: I prayed that the time of favor might come, and that God would begin to be merciful to me. But David is rather speaking of the consolation which he then received by reflecting with himself, that although it was now a time of trouble with him, and although his prayers seemed to be altogether unavailing, yet God’s favor would have its turn also. Thus the Prophet Habakkuk says,
“
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me.” (Hab 2:1)
In like manner, Isaiah says,
“
I will wait upon the Lord, that hideth his face from the house of Jacob;” (Isa 8:17)
and Jer 14:22,) “We will wait upon thee.” The only means by which, in our affliction, we can obtain the victory, is by our having hope shining in us in the midst of darkness, and by our having the sustaining influence which arises from waiting for the favor of God. After David has thus fortified himself for continued perseverance in the attitude of waiting, he immediately adds, Answer me in the multitude of thy goodness; and to goodness he joins the truth of salvation, (81) intimating that God’s mercy is proved by indubitable effect when he succours his servants who are reduced to the very depths of despair. What prompted him to present this prayer was, the full persuasion which he had, that the darkness in which he was now involved would in due time be dispelled, and that a serene and unclouded season of God’s favor would succeed; a persuasion which arose from his recalling all his thoughts to God, lest he should faint by reason of the harassing treatment which he met with from the wicked.
(81) Dr Wells explains, the truth of thy salvation, as meaning, “according to the promises thou hast made of saving me.”
Fuente: Calvin’s Complete Commentary
(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 Isa. 49:8.
Whatever the sin of Psa. 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. But as for me The emphatic contrast between his conduct and theirs now appears. In all these particulars how fitly are the character and circumstances of the suffering Saviour set forth!
Psa 69:14-15 are similar to Psa 69:1-2, which see.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 69:13. But as for me, my prayer, &c. But as for me, let my prayer come unto the, O Lord, in a favourable moment. Mudge. In the truth of thy salvation means, “according to the faithfulness wherewith thou hast promised to deliver those who depend upon thee.”
Fuente: Commentary on the Holy Bible by Thomas Coke
If we compare this verse with Isa 49:8 , what a beautiful light will they throw upon each other.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 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.
Ver. 13. But as for me, my prayer is unto thee, O Lord ] So St Paul, “Being defamed,” saith he, “we pray.” Christ in like case committed himself to God in well-doing, 1Pe 2:15
In an acceptable time
Flebile principium melior fortuna sequetur.
NASB (UPDATED) TEXT: Psa 69:13-15
13But as for me, my prayer is to You, O Lord, at an acceptable time;
O God, in the greatness of Your lovingkindness,
Answer me with Your saving truth.
14Deliver me from the mire and do not let me sink;
May I be delivered from my foes and from the deep waters.
15May the flood of water not overflow me
Nor the deep swallow me up,
Nor the pit shut its mouth on me.
Psa 69:13-15 The psalmist continues his prayers. They are expressed
1. to YHWH
2. at an acceptable time
Notice the psalmist’s trust in YHWH even amidst his troubled times and knowledge that at the appropriate time He will answer and save (cf. Psa 32:6; Isa 49:8; 2Co 6:2). There is an appropriate time (cf. Ecc 3:1-8).
The psalmist trusts in YHWH’s
1. lovingkindness (see SPECIAL TOPIC: LOVINGKINDNESS (HESED) , Psa 69:13 b
2. faithfulness (see SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament ), Psa 69:13 c
Notice the two imperatives.
1. answer me BDB 722, KB 851, Qal imperative, Psa 69:13 c
2. deliver me BDB 664, KB 717, Hiphil imperative, Psa 69:14 a
Psa 69:14-15 describes what the psalmist seeks to be delivered from.
1. do not let me sink (cf. Psa 69:1-2). There is a different parsing in
a. Analytical Key to the OT, by John Owens, where it is identified as a Qal imperative (p. 374)
b. OT Parsing Guide, by Beall, Banks and Smith, identifies it as a Qal cohortative (p. 439)
2. may I be delivered from. . . There is a different parsing in
a. Analytical Key Niphal imperfect (p. 374)
b. Parsing Guide Niphal cohortative (p. 439)
The psalmist describes his adversaries as his foes and deep places of water (Psa 69:14 b). Psa 69:14-15 use the same imagery as Psa 69:1-2 (cf. Psa 124:4-5; Isa 43:2).
Psa 69:15 c the pit See SPECIAL TOPIC: Where Are the Dead? , especially, Sheol, the holding place of the dead which is often parallel to the pit (cf. Num 16:33; Psa 28:1; Psa 88:3-4; Pro 1:12). It could refer to the grave (cf. Psa 141:7).
LORD. Hebrew. Jehovah. App-4.
in an acceptable time: i.e. at the time Thou pleasest.
multitude = abundance, or plenitude.
mercy = lovingkindness, or grace.
Hear = answer.
lovingkindness = grace.
Psa 69:13-18
Psa 69:13-18
AN INTENSIFIED APPEAL TO GOD
“But as for me, my prayer is unto thee,
O Jehovah, in an acceptable time:
O God, in the abundance of thy lovingkindness,
Answer me in the truth of thy salvation.
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.
Let not the waterflood overwhelm me,
Neither let the deep swallow me up;
And let not the pit shut its mouth upon me.
Answer me, O Jehovah, for thy lovingkindness is good:
According to thy tender mercies turn thou unto me.
And hide not thy face from thy servant;
For I am in distress; answer me speedily.
Draw nigh unto my soul, and redeem it:
Ransom me because of mine enemies.”
“In an acceptable time” (Psa 69:13). This expresses a hope that his prayer may come to God in an acceptable time, rather than an assertion that it was an acceptable time. If it was the latter, then, “It may have been revealed to him as other things were.
“The abundance of thy lovingkindness” (Psa 69:13; Psa 69:16). This is almost the equivalent of a Davidic signature.
“The mire … the deep waters … the waterflood … the pit” (Psa 69:14-15). Those who try to find Jeremiah in this psalm point out that he was indeed cast into a pit, but the pit into which Jeremiah was cast was a literal pit, there was no flood, and the floodwaters were not a danger. Furthermore, that pit was not threatening to “shut its mouth” upon that prophet. The pit here was in no sense whatever a literal pit. It means Sheol, or the grave, and is a word frequently used with that denotation in the Old Testament. The floodwaters and “the deep” were also metaphors, just like, the pit. The real trouble is merely represented by all these figures of speech. What was the real trouble? Them that hate me… that would cut me off … mine enemies” (Psa 69:4). These are also named again in Psa 69:14; Psa 69:18.
“Hide not thy face from me” (Psa 69:17). “David often complained that God was far from him (Psa 10:1; Psa 22:19; Psa 38:21; Psa 71:12; etc.).”
E.M. Zerr:
Psa 69:13. These persecutions did not discourage David from his devotions to God. He continued to make his prayer to the Lord. In an acceptable time was said in about the same sense as we mean when we say. “If it be thy will.” Truth of thy salvation indicates that the salvation coming from God is according to truth.
Psa 69:14. Mire and water, as in previous verses, are used figuratively referring to David’s many trials at the hands of his enemies.
Psa 69:15. This verse is more along the same line as the others mentioned. Let it be noted that David did not ask to escape all difficulty. He prayed only to be saved from being overwhelmed and completely defeated as his enemies intended.
Psa 69:16-17. David believed that God was always just in his dealings. But he also believed that God was merciful and it was on that basis that he could expect relief from his persecutions.
Psa 69:18. David did not mean his soul from the standpoint of spiritual danger. He used the word as applying to his present existence; his life had been threatened.
my prayer: Psa 55:16, Psa 55:17, Psa 91:15, Mat 26:36-46, Luk 22:44, Joh 17:1-26; Heb 5:7, 1Pe 2:23
in an: 1Sa 25:8, Est 5:2, Est 5:6, Est 7:2, Isa 49:8, Isa 55:6, 2Co 6:2
in the: Psa 40:10, Psa 40:11, Psa 98:3, Gen 24:27, Mic 7:20, Luk 1:72, Act 13:32, Act 13:33, Rom 15:8, Rom 15:9
Reciprocal: 1Ch 21:13 – great Psa 5:7 – in the Psa 6:4 – for Psa 22:19 – O my Psa 25:6 – thy tender mercies Psa 32:6 – in the floods Psa 51:1 – multitude Psa 56:1 – Be Psa 57:1 – be Psa 69:16 – according Psa 109:4 – but I Psa 109:26 – save me Psa 118:25 – Save Psa 119:124 – Deal Psa 123:3 – Have mercy Isa 45:19 – Seek Isa 58:5 – an acceptable Lam 3:55 – General
Psa 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, , 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 Psa 32:6; Isa 55:6,) in a good day, as they said, 1Sa 25:8, in the day of grace and mercy: or, in a time of great trouble, which is the proper season for prayer, Psa 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.
69:13 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.
3. David’s appeal to God in prayer 69:13-28
David wanted deliverance from a premature death and a word from the Lord that would enable him to know what to do.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)