Eschatological
Passages of Psalm 69
10 pages
A
study of II Sam 15:31-17:24 will enlighten us upon the understanding
of David's position and the attitude of his heart because of the sin
against Uriah.
The
time frame is this:
2950 976 59th
Jubilee (yovel יובל)
Absalom's Conspiracy 2 Samuel 15; David Flees Jerusalem 2 Samuel
15:13
975
Sabbath Year (Shemitah)
973
BC,960 9th Jubilee year (yovel יובל)
from 1401-1406 BCE. Solomon chose the seventh month for the Temple
Dedication "And in the eleventh year, in the month Bul, which is
the eighth month, was the house finished throughout all the parts
thereof, and according to all the fashion of it. So was he seven
years in building it" 1 Kings 6:38
972
BC David and Ziba, Shimei 2 Samuel 16; Shimei Curses David 2 Samuel
16:5; David's Psalm of Thirst for God (2Sa 16) Psalm 63; Hushai's
Warning Saves David 2 Samuel 17; David Psalms of Deliverance (2Sa
17); Psalms 41, 55; Absalom Slain by Joab 2 Samuel 18; Joab Comforts
David 2 Samuel 19; Sheba Rebels Against David 2 Samuel 20
David
brought all of this because of his sin. It is one thing to be
forgiven of sin, but quite another to suffer the consequences of sin.
Although God had forgiven the sin of David, He told David that all of
the things that were now occurring would come to pass as a result of
David's sin against Uriah. An alcoholic may be forgiven of his sin
and saved, but he will always show and suffer the results of that
alcoholism. Salvation and repentance can cure the problem of the
spirit and soul, but will not erase the scar of sin.
Absalom continued in
the pursuit of his goal, and he entered Jerusalem. He then passed
over the Jordan, along with the men of Israel, in pursuit of David,
who was dwelling in the wilderness. During this time of immense
pressure, David calls upon God. David wrote more psalms at this time
than any other like Psalm 4.
The
urgency of the pursuit did not lesson. Absalom made Amasa his
captain, in order to better organize the forces and give new vitality
to his army. They continued to pursue David in Gilead. Now David's
people were away from home, hunted as animals, and hungry with no
provisions. By the time David and his people reached Mahanaim, they
were completely destitute, and David could no longer supply their
needs, but God could. He can even supply your needs.
Why
is it that we must be brought to total destitution in life before we
will completely rely on God? What makes us that way? David was no
different from us and he had to reach this point also. Whatever
happens to bring us to the place of complete dependence on God, let
us be thankful for it. After God provides for David's needs, David
pours his hear out in thanksgiving in some very precious psalms like
Psalms 42,43, 55, 71, 28, 143, 40, 70, 27, 121, and 69.
Save
Me, O God
Psa
69:1 To
the chief Musician upon Shoshannim, A Psalm of David Relating to the
true David, Israel's Redeemer. Psalm 22 is Christ as the sin
offering; Psalm 40 as the whole burnt offering ; and this, Psalm 69
as the trespass offering. Verse prefers to Joh_15:25; verses:
Psa_69:14-20 refer to Gethsemane (Mat_26:36-45); Psa_69:21 to the
Cross (Mat_27:34, Mat_27:48. Joh_19:29); verses: Psa_69:22-28 to
Rom_11:9, Rom_11:10; Rom_69:25 to Judas (Act_1:20).
Save me, O God/Elohim; for the waters (for great troubles; peoples,
tongues, nations, judgments, fire) are come in unto my soul/Nephesh
(threaten my life/LaChaim).
It
evidently refers to the advent, passion, and resurrection of our
Lord, to the vocation of the Gentiles, and the reprobation of Jews.
The
guilt or trespass offering (Lev_5:14 to Lev_6:7; Lev_7:1-7,
Num_5:5-8).
The
Heb. word ’âshâm signifies generally a wrong done to another and
the guilt thereby incurred, and specially the property of another
wilfully withheld (Num_5:7-8). In the earlier period it came to
denote also the gift (1Sa_6:3 f.) or money payment (2Ki_12:16 f.) by
which, in addition to restitution, it was sought to make amends for
the wrong; in the later period, finally, ’âshâm is the sacrifice
which accompanied the act of restitution.
The
references in the Pentateuch to the guilt (RV) or trespass (AV, RVm)
offering are not entirely consistent in their representation of its
nature and purpose. The guilt offering of the leper, for example
(Lev_14:12 ff.), can scarcely be distinguished from the sin offering
(cf. Lev_5:17-19). Taking the most explicit of the passages, however,
Lev_6:1-7, we see that the guilt offering deals with the
misappropriation of the property of another. In Lev_5:14-16 this
misappropriation takes the form of unwittingly withholding part of
the sacred dues, ‘the holy things of the Lord.’ In both cases the
offender has to restore the property or due withheld, together with a
fine amounting to one-fifth of its value as compensation for the loss
sustained, and to offer a sacrifice as expiation of his breach of
faith (Lev_5:15, EV ‘trespass’). Provision is also made for a
public confession (Num_5:7). The victim in these typical cases is
invariably a ram, and the ritual is that of the ordinary sacrifices,
except that the flesh can be eaten, like that of the lower grade of
sin offerings, only by the priests ‘in a holy place.’
Psa
69:2 I sink (have sunk) in deep mire/waters (Psalm 69:1), where
there is no standing: I am come into deep waters (judgment/wrath;
afflictions; Psa_88:6-7), where the floods overflow me.
Psa
69:3 I am weary of my crying: my throat is dried: mine eyes fail
while I wait for my God.
Psa
69:4 They that hate me without a cause (Psa_35:19; 1 Pe_2:22.
Quoted in Joh_15:25) are more than the hairs of mine head (Psa
40:12): they that would destroy me, being mine enemies wrongfully,
are mighty (stronger than my bones): then I (Isa_53:4-7;
2Co_5:21; 1Pe_2:24, 1Pe_3:18) restored that
which I took not away.
Yeshua's
first coming took the sins away by nailing them to the Cross of
Calvery. He nailed the Law of Sin and death to the cross.
Psa
69:5 O God/Elohim, thou knowest my foolishness; and my sins/'asham
(my guiltiness; secret faults; secrets of the heart; Psa_17:3,
Psa_19:12, Psa_44:20-21) are not hid from
thee.
Psa
69:6 Let not them that wait on thee, O Lord/Adonai GOD/Jehovah of
hosts, be ashamed for my sake: let not those that seek thee be
confounded for my sake, O God of Israel (Isa 29:23).
Psa
69:7 Because (Psa_22:6-8, Psa_44:22;
Jer_15:15; Joh_15:21-24) for thy sake I
have borne reproach; shame hath covered my face.
The
Jews at His first coming despised Him and rejected Him. He borne our
griefs (sicknesses) and sorrows (diseases) (Isa 53:3-4).
Psa
69:8 I am become a stranger (Compare Joh_1:11) unto my brethren, and
an alien unto my mother's children/sons.
Psa
69:9 For the zeal of thine house hath eaten me up (Quoted as
fulfilled in Joh_2:17); and the reproaches (Quoted in Rom_15:3) of
them that reproached thee are fallen upon me.
Psa
69:10 When I wept, and chastened my soul (I humbled my soul) with
fasting, that was to my reproach. When Yeshua began His ministry, He
went into the wilderness for 40 days and 40 nights and fasted.
Psa
69:11 I made sackcloth (mourning attire) also my garment; and I
became a proverb (Compare Joh_8:48. Mat_27:63) to them.
Psa
69:12 They that sit in the gate speak against me; and I was the song
(mocking song) of the drunkards.
Psa
69:13 But as for me, my prayer is unto thee, O LORD/Jehovah, in an
acceptable time (A time that pleases; a Jubilee year; season-(Lev
23)): O God/Elohim, in the multitude (abundance, or plenitude) of thy
mercy (loving kindness, grace) hear/answer me, in the truth of thy
salvation.
Psa
69:14 Deliver (liberty, freedom. Jubilee) me out of the mire/water
(Psalm 69:1), and let me not sink: let me be delivered from them that
hate me, and out of the deep waters.
The
Flood was a one year event and began Cheshvan 17 and ended Cheshvan
27 and it was a picture of the rapture/the gathering.
Psa
69:15 Let not the waterflood overflow me, neither let the deep
swallow me up, and let not the pit/hell shut her mouth upon me.
Here
we have the word Deep and Pit which is used in Revelation for the
lake of fire and brimstone and the grave.
Abyss
(Deep)
ABYSS.—The
Jewish eschatology of the time of Christ conceived of the abode of
departed spirits as a great abyss, in the midst of which was a lake
of fire, intended primarily as a place of punishment for the angels
and giants, and accordingly for sinners. The abyss existed before the
creation, and was the home of the various enemies of God, such as the
dragon and the beast. In the NT it is used only in Apocalypse (AV
‘bottomless pit’) and in Rom_10:7 and Luk_8:31 (AV ‘deep’).
Shailer
Mathews.
PIT.—Of
the dozen Heb. words, besides two Gr. words in NT, rendered ‘pit’
in EV, the following are the most important.
1.
The term bôr is responsible for nearly half of all the OT
occurrences. It is the usual word for the cistern with which almost
every house in the towns was supplied (see Cistern). Disused cisterns
in town and country are the ‘pits’ mentioned in Gen_37:20 ff.
(that into which Joseph was cast [cf. art. Prison]), 1Sa_13:6 (RVm
‘cisterns’ etc.). In some passages, indeed, the context shows
that ‘cistern,’ not ‘pit,’ is the proper rendering, as in
Lev_11:36, Exo_21:33 f. with reference to an uncovered and
unprotected cistern; cf. Luk_14:5, RV ‘well’ for AV ‘pit.’
The systematic exploration of Palestine has brought to light many
series of underground caves which were used at various periods as
dwelling-places (cf. 1Sa_13:6); hence by a natural figure, ‘pit’
became a synonym of Sheol, the under world (Isa_14:15, Psa_28:1,
Pro_1:12, and oft.; cf. Rev_9:1 ff. and Sheol).
2.
A second word rendered ‘pit’ (shachath) seems to have denoted
originally a pit in which, after concealing the mouth by a covering
of twigs and earth, hunters trapped their game (Eze_19:4; Eze_19:8).
Like the preceding, it is frequently used in a figurative sense of
the under world; so five times in Job_33:1-33 (RV).
3.
A hunter’s pit, denoted by pachath, also supplied the figure of
Isa_24:17 f. and its parallels Jer_48:43 f. and Lam_3:47 RV—note
the association with ‘snare.’ Such a pit served as a place of
concealment (2Sa_17:9) and of burial (2Sa_18:17).
4.
In Mar_12:1 RV rightly recognizes ‘a pit for the winepress,’
where the reference is to what the Mishna calls ‘a cement-vat,’
i.e. a pit dug in the soil for a wine-vat (cf. Mat_25:18, where the
same expression ‘digged’ is used), as contrasted with the usual
rock-hewn vats (see Wine and Strong Drink, § 2).
A.
R. S. Kennedy.
Psa
69:16 Hear me, O LORD; for thy lovingkindness/grace is good: turn
unto me according to the multitude of thy tender mercies/graace.
Psa
69:17 And hide not thy face from thy servant; for I am in trouble:
hear me speedily.
Psa
69:18 Draw nigh unto my soul, and redeem/ga'al (Psalm 6:6) it:
deliver me because of mine enemies.
Psa
69:19 Thou hast known my reproach, and my shame, and my dishonour:
mine adversaries are all before thee.
Psa
69:20 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.
Garden of Gethsemene where Yeshua
prayed and drops of blood came down and His disciples slept away
while He was in agony.
Psa
69:21 They (Fulfilled in Mat_27:34, Mat_27:48. Mar_15:23, Mar_15:36.
Luk_23:36. Joh_19:28-30) gave/put (Matt 27:34) me also gall
(something bitter, probably the poppy. Hebrew. r’osh. In Deu_29:18;
Deu_32:33, it is rendered "venom"; in Job_20:16, "poison";
in Hos_10:4, "hemlock") for/into my meat (choice food.
Occurs only here. A kindred form in 2Sa_13:5, 2Sa_13:7,
2Sa_13:10;Bochart, from a comparison of
this passage with Joh_19:29, thinks that rosh
is the same herb as the evangelist calls υσσωπος,
hyssop; a species of which, growing in Judea, he proves from Isaac
ben Orman, an Arabian writer, to be so bitter as not to be eatable.
Theophylact expressly tells us, that the hyssop was added ως
δηλητεριωδος, as being
deleterious, or poisonous, and Nonnus, in his paraphrase, says,
Ωρεγεν υσσωπωκεκερασμενον
οξος ολεθρου "One gave the
deadly acid mixed with hyssop." Jer_8:14, Jer_9:15, Jer_23:15;
Mat_27:34, Mat_27:48); and in my thirst
they gave me vinegar to drink. Fulfilled on the Cross of Calvery.
Day
of the Lord
Psa
69:22 Let their table (Or, rather, "Their
table shall become a snare; their eyes shall be darkened," etc.,
in the future tense. Pro_1:32; Mal_2:2; Rom_11:8-10)
become a snare before them: and that which should have been for their
welfare, let it become a trap.
Suitable
for a dispensation of Law and Judgment (2018/5778); not for this Day
of Grace. See Rom_11:9, Rom_11:10.
Psa
69:23 Let their eyes be darkened, that they see not; and make their
loins continually to shake. (Isa_6:9-10,
Isa_29:9-10; Mat_13:14-15; Joh_12:39-40; Act_28:26-27; Rom_11:25).
People will be blinded until the fullness of the Gentiles have come in which is 5777.
People will be blinded until the fullness of the Gentiles have come in which is 5777.
Psa
69:24 Pour out thine indignation upon them, and let thy wrathful
anger take hold of them.
Rev
6:16 And said to the mountains and rocks, Fall on us, and hide us
from the face of him that sitteth on the throne, and from the wrath
of the Lamb:
Rev
6:17 For the great day of his wrath is come; and who shall be able to
stand?
The
Seven Bowls of God's Wrath
Rev
16:1 And I heard a great voice out of the temple saying to the seven
angels, Go your ways, and pour out the vials of the wrath of God upon
the earth.
Both
the Trumpet Judgments and the Bowl Judgments are the Wrath of God.
Psa 69:25 Let their habitation (palace: a place surrounded by a wall) be desolate (Quoted in Act_1:20); and let none dwell in their tents (tabernacles, succoth's).
Isaiah uses the word desolation quite often
such as in Isaiah 24:1 to describe the Axial Poleshift on the Day of
the Rapture. Isa_6:11 Then said I, Lord, how long? And he answered,
Until the cities be wasted without inhabitant, and the houses without
man, and the land be utterly desolate,
Psa
69:26 For they persecute him whom thou hast smitten; and they talk to
the grief of those whom thou hast wounded (Thy wounded ones).
Here
we have a reference to those under the throne of Christ in Revelation
7 of those who have been martyred (the wounded ones) for Yeshua. But also the verse refers to Yeshua Himself.
Psa
69:27 Add (Psalm 69:26) iniquity/'avah unto their iniquity/sins
(punishments they deserve): and let them not come into thy
righteousness.
Psa
69:28 Let them be blotted out of the book of the living (Lev 18:5),
and not be written with the righteous/holy.
Lev_18:5
Ye shall therefore keep my statutes, and my judgments: which if a man
do, he shall live in them: I am the LORD.
live
= "live again" in resurrection life (Rev_20:6). The Chaldee
paraphrase = "shall live by them to life eternal". Compare
the other passages where "live" is used in this sense:
Eze_13:21; Eze_20:11. Luk_10:28. Rom_10:5. Gal_1:3, Gal_1:12.
Neh_9:29. Rom_1:17. Heb_10:38, &c. In this sense the verb is used
more often than is generally thought. Compare Isa_26:19; Isa_38:16;
Isa_55:3. Eze_18:19; Eze_33:19; Eze_37:3, Eze_37:5, Eze_37:6,
Eze_37:14. Hos_6:2. Amo_5:4, &c. The spiritual authorities of the
second temple so interpreted the phrase. Thus "eternal life",
by faith, is set in contrast with eternal life by works.
On
the Day of Trumpet, God opens up three books. These are the Book of
Life, the Book of Death, and the Book of Inbetween/Luke Warm. All the
names in the globe are in these three books. They are examined until
the Day of Atonement and then they are closed for the year and then
judgment is metted out for the ensuing year.
In 2017, the Day of the
Lord had begun on the Rabbinic Day of Trumpet with the Giza Payramid
line up and other time signatures around the globe. It was
reconfirmed on the Biblical day of Trumpet with the Revelation 12:1
Sign. On the Day of Atonement, the 120th Jubilee year from
Creation began and in this year of 5777/5778 is when all of humanity
will be judged for not keeping the Laws of God. Yeshua is coming NOW
to judge the globe with His Laws found in the Torah because there was
no New Testament when He came the first time.
Praises
and Salvation
Psa
69:29 But I am poor (afflicted. Hebrew ’ani. Pro_6:11. Not the
same word as in Psa_69:33. Constantly used of Christ in the Psalms.
Compare Psa_22:24 (afflicted); Psa_34:6, Psa_35:10; Psa_40:17;
Psa_70:5; Psa_109:16, Psa_109:22) and sorrowful: let thy salvation, O
God, set me up on high.
Psa
69:30 I will praise (The sufferings never mentioned without praise.
Compare Psalm 22. Isa. 53) the name (God Himself. Compare Psa_20:1)
of God with a song/beshir, and will magnify him with thanksgiving.
Psa
69:31 This also shall please the LORD/Jehovah better than an ox/head
(Psa_69:30) or bullock that hath horns (Showing full age; not under
three years (Gen_15:9)) and hoofs (divided hoof, showing it to be
ceremonially clean (Lev_11:3)).
Those written in the
Book of Life are ceremonially clean before God.
Psa
69:32 The humble shall see this, and be glad (they rejoice): and your
heart (the whole being) shall live (i.e. live again in resurrection)
that seek God.
Psa
69:33 For the LORD heareth the poor (helpless. Hebrew ’ebyon.
Pro_6:11), and despiseth not his prisoners.
Psa
69:34 Let the heaven and earth praise him, the seas, and every thing
that moveth therein.
Psa
69:35 For God will save Zion, and will build (This is prophecy; for
David was "a prophet" (Act_2:30)) the cities of Judah: that
they may dwell there (Not merely dwell and possess, but inherit and
hand down), and have it in possession (inherit it).
Psa
69:36 The seed also of his servants shall inherit it: and they that
love his name shall dwell therein.
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