Psalm 69:32
The humble shall see this, and be glad: and your heart shall live that seek God.
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(32) Humble.—Rather, afflicted.

And your heart . . .—Better, may your heart live. (See Psalm 22:5.)

Psalm 69:32-33. The humble shall see this — Shall see, in my case, how ready God is to hear the poor and distressed when they cry to him, and to grant their petitions, and how far he is from despising his prisoners, namely, those who are in prison or affliction for his sake, though men despise them; and be glad — Not only because, when one member is honoured, all the members rejoice with it, but because it would be an encouragement to them in their straits and difficulties to trust in God. It will revive the hearts of those who seek God to see more seals to this truth, that God never said to any of the seed of Jacob, Seek ye me in vain.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.The humble shall see this, and be glad - Margin, "The meek." That is, Others who are thus afflicted - the poor, the needy, the oppressed, the sad - shall be made acquainted with what has been done in my behalf, and shall take courage, or be strengthened. They will learn to trust that God will also interpose in "their" troubles, and bring them out of "their" distresses.

And your heart shall live that seek God - Shall be revived; shall be encouraged, strengthened, animated.

32, 33. Others shall rejoice. "Humble" and poor, as in Ps 69:29.

your heart, &c.—address to such (compare Ps 22:26).

Be glad; those pious persons who are grieved for my calamities shall have occasion to rejoice, and they will heartily rejoice in my deliverance and exaltation.

Shall live, or be revived, to wit, with joy, which were dejected, and in a manner dead with sorrow. Compare Genesis 45:27 Psalm 22:26 109:21. The humble shall see this, and be glad,.... The resurrection and exaltation of Christ, Psalm 69:29; the meek and humble followers of Christ, as his disciples were, saw him risen from the dead, saw him alive, to whom he showed himself forty days after his resurrection; they saw his hands, and feet, and side, and the prints of the nails and spear in them; they saw him go up to heaven, to be set on high at the right hand of God; and humble believers now see him by faith, crowned with glory and honour; and as the disciples were glad, and rejoiced when they saw him again, and when he was parted from them, and went up to heaven, John 20:20; so true believers in Christ, who have a spiritual sight of a risen, ascended, and exalted Saviour, are glad, and rejoice in him with joy unspeakable, and full of glory, 1 Peter 1:8; they rejoice in the righteousness he has brought in, in the atonement that he has made, and in the salvation he has wrought out, which is so suitable for them; and because they do or will share in all the blessings of his resurrection, ascension, and exaltation; such as regeneration, justification, every supply of grace, and perseverance in it, the resurrection of their bodies, and eternal glorification: and "humble" ones are such as are humbled under a sense of sin, and the exceeding sinfulness of it, in a view of their own righteousness, and its insufficiency to justify them before God: they ascribe all they have and are to the free grace of God; and all boasting is excluded from them, save in Christ; they are such that learn of him, who is meek and lowly; and behave humbly before men, esteem others better than themselves; and are in their own account the chief of sinners, and the least of saints: and as they are, for the most part, "afflicted", and so some render the word (p) here; they are humble under the mighty hand of God, and patiently bear it;

and your heart shall live that seek God; that seek his face and favour, his gracious presence, and communion with him; that seek, by prayer and supplications, blessings from him; that seek him in Christ, where he is to be found; that seek Christ, and righteousness and salvation by him, and that early, earnestly, and diligently; that seek the things of Christ, the honour of his name, and the good of his interest; and who, in a word, are the true and spiritual worshippers of God; these seek him, and he seeks them. The Targum is,

"that seek doctrine from before God;''

and the hearts of those revived, who were as dead men before, as were the two disciples travelling to Emmaus, when they found that Christ was risen, Luke 24:17; just as the spirit of old Jacob revived, when he understood that his son Joseph was alive, Genesis 45:27; see Psalm 22:26.

(p) "afflicti", Vatablus, Musculus; "miseri", Gejerus; "mansueti ac miseri", Michaelis.

The humble shall see this, and be glad: and your heart shall live that seek God.
32. When the meek see it, they shall be glad:

Ye that seek after God, let your heart revive.

Cp. Psalm 22:16, and with Psalm 69:33 cp. Psalm 22:24.Verse 32. - The humble shall see this, and be glad. The meek - God's people - see David's deliverance, and are glad - rejoice in their heart, and unite with him in thanksgiving. And your heart shall live that seek God (comp. Psalm 22:26). The description of the suffering has reached its climax in Psalm 69:22, at which the wrath of the persecuted one flames up and bursts forth in imprecations. The first imprecation joins itself upon Psalm 69:22. They have given the sufferer gall and vinegar; therefore their table, which was abundantly supplied, is to be turned into a snare to them, from which they shall not be able to escape, and that לפניהם, in the very midst of their banqueting, whilst the table stands spread out before them (Ezekiel 23:41). שׁלומים (collateral form of שׁלמים) is the name given to them as being carnally secure; the word signifies the peaceable or secure in a good (Psalm 55:21) and in a bad sense. Destruction is to overtake them suddenly, "when they say: Peace and safety" (1 Thessalonians 5:3). The lxx erroneously renders: καὶ εἰς ἀνταπόδοσιν equals וּלשׁלּוּמים. The association of ideas in Psalm 69:24 is transparent. With their eyes they have feasted themselves upon the sufferer, and in the strength of their loins they have ill-treated him. These eyes with their bloodthirsty malignant looks are to grow blind. These loins full of defiant self-confidence are to shake (המעד, imperat. Hiph. like הרחק, Job 13:21, from המעיד, for which in Ezekiel 29:7, and perhaps also in Daniel 11:14, we find העמיד). Further: God is to pour out His wrath upon them (Psalm 79:6; Hosea 5:10; Jeremiah 10:25), i.e., let loose against them the cosmical forces of destruction existing originally in His nature. זעמּך has the Dagesh in order to distinguish it in pronunciation from זעמך. In Psalm 69:26 טירה (from טוּר, to encircle) is a designation of an encamping or dwelling-place (lxx ἔπαυλις) taken from the circular encampments (Arabic ṣı̂rât, ṣirât, and dwâr, duâr) of the nomads (Genesis 25:16). The laying waste and desolation of his own house is the most fearful of all misfortunes to the Semite (Job, note to Psalm 18:15). The poet derives the justification of such fearful imprecations from the fact that they persecute him, who is besides smitten of God. God has smitten him on account of his sins, and that by having placed him in the midst of a time in which he must be consumed with zeal and solicitude for the house of God. The suffering decreed for him by God is therefore at one and the same time suffering as a chastisement and as a witnessing for God; and they heighten this suffering by every means in their power, not manifesting any pity for him or any indulgence, but imputing to him sins that he has not committed, and requiting him with deadly hatred for benefits for which they owed him thanks.

There are also some others, although but few, who share this martyrdom with him. The psalmist calls them, as he looks up to Jahve, חלליך, Thy fatally smitten ones; they are those to whom God has appointed that they should bear within themselves a pierced or wounded heart (vid., Psalm 109:22, cf. Jeremiah 8:18) in the face of such a godless age. Of the deep grief (אל, as in Psalm 2:7) of these do they tell, viz., with self-righteous, self-blinded mockery (cf. the Talmudic phrase ספר בלשׁון הרע or ספר לשׁון הרע, of evil report or slander). The lxx and Syriac render יוסיפוּ (προσέθηκαν): they add to the anguish; the Targum, Aquila, Symmachus, and Jerome follow the traditional text. Let God therefore, by the complete withdrawal of His grace, suffer them to fall from one sin into another - this is the meaning of the da culpam super culpam eorum - in order that accumulated judgment may correspond to the accumulated guilt (Jeremiah 16:18). Let the entrance into God's righteousness, i.e., His justifying and sanctifying grace, be denied to them for ever. Let them be blotted out of ספר חיּים (Exodus 32:32, cf. Isaiah 4:3; Daniel 12:1), that is to say, struck out of the list of the living, and that of the living in this present world; for it is only in the New Testament that we meet with the Book of Life as a list of the names of the heirs of the ζωὴ αἰώνιος. According to the conception both of the Old and of the New Testament the צדיקים are the heirs of life. Therefore Psalm 69:29 wishes that they may not be written by the side of the righteous, who, according to Habakkuk 2:4, "live," i.e., are preserved, by their faith. With ואני the poet contrasts himself, as in Psalm 40:18, with those deserving of execration. They are now on high, but in order to be brought low; he is miserable and full of poignant pain, but in order to be exalted; God's salvation will remove him from his enemies on to a height that is too steep for them (Psalm 59:2; Psalm 91:14). Then will he praise (הלּל) and magnify (גּדּל) the Name of God with song and thankful confession. And such spiritual תּודה, such thank-offering of the heart, is more pleasing to God than an ox, a bullock, i.e., a young ox ( equals פּר השּׁור, an ox-bullock, Judges 6:25, according to Ges. 113), one having horns and a cloven hoof (Ges. 53, 2). The attributives do not denote the rough material animal nature (Hengstenberg), but their legal qualifications for being sacrificed. מקרין is the name for the young ox as not being under three years old (cf. 1 Samuel 1:24, lxx ἐν μόσχῳ τριετίζοντι); מפריס as belonging to the clean four-footed animals, viz., those that are cloven-footed and chew the cud, Leviticus 11. Even the most stately, full-grown, clean animal that may be offered as a sacrifice stands in the sight of Jahve very far below the sacrifice of grateful praise coming from the heart.

When now the patient sufferers (ענוים) united with the poet by community of affliction shall see how he offers the sacrifice of thankful confession, they will rejoice. ראוּ is a hypothetical preterite; it is neither וראוּ (perf. consec.), nor יראוּ (Psalm 40:4; Psalm 52:8; Psalm 107:42; Job 22:19). The declaration conveying information to be expected in Psalm 69:33 after the Waw apodoseos changes into an apostrophe of the "seekers of Elohim:" their heart shall revive, for, as they have suffered in company with him who is now delivered, they shall now also refresh themselves with him. We are at once reminded of Psalm 22:27, where this is as it were the exhortation of the entertainer at the thank-offering meal. It would be rash to read שׁמע in Psalm 69:23, after Psalm 22:25, instead of שׁמע (Olshausen); the one object in that passage is here generalized: Jahve is attentive to the needy, and doth not despise His bound ones (Psalm 107:10), but, on the contrary, He takes an interest in them and helps them. Starting from this proposition, which is the clear gain of that which has been experienced, the view of the poet widens into the prophetic prospect of the bringing back of Israel out of the Exile into the Land of Promise. In the face of this fact of redemption of the future he calls upon (cf. Isaiah 44:23) all created things to give praise to God, who will bring about the salvation of Zion, will build again the cities of Judah, and restore the land, freed from its desolation, to the young God-fearing generation, the children of the servants of God among the exiles. The feminine suffixes refer to ערי (cf. Jeremiah 2:15; Jeremiah 22:6 Chethb). The tenor of Isaiah 65:9 is similar. If the Psalm were written by David, the closing turn from Psalm 69:23 onwards might be more difficult of comprehension than Psalm 14:7; Psalm 51: If, however, it is by Jeremiah, then we do not need to persuade ourselves that it is to be understood not of restoration and re-peopling, but of continuance and completion (Hofmann and Kurtz). Jeremiah 54ed to experience the catastrophe he foretold; but the nearer it came to the time, the more comforting were the words with which he predicted the termination of the Exile and the restoration of Israel. Jeremiah 34:7 shows us how natural to him, and to him in particular, was the distinction between Jerusalem and the cities of Judah. The predictions in Jeremiah 32:1, which sound so in accord with Psalm 69:36., belong to the time of the second siege. Jerusalem was not yet fallen; the strong places of the land, however, already lay in ruins.

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