Psalms 69:26
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Psalms 69:26
26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
Chapter Context
Psalms 69 is a poetic and liturgical chapter in the Old Testament that explores themes of truth, obedience, salvation. Written during various periods (c. 1000-400 BCE), this chapter should be understood within its historical context: Temple worship utilized these compositions across various periods of Israel's history.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-36: Conclusion and application
This chapter is significant because it illustrates divine judgment and mercy in response to human actions. When studying this passage, it's important to consider both its immediate context within Psalms and its broader place in the scriptural canon.
Verse Study
Psalms 69:26
26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
Analysis
For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. This verse provides theological justification for the imprecations: enemies aren't merely opposing David personally but opposing God's disciplinary work. "Him whom thou hast smitten" (אֲשֶׁר־אַתָּה הִכִּיתָ/asher-attah hikkita) acknowledges God permitted or inflicted suffering on the righteous as discipline or testing. Rather than showing compassion, enemies exploit this God-given suffering, adding cruelty to divinely-ordained affliction.
"They talk to the grief" (יְסַפֵּרוּ אֶל־מַכְאוֹב/yesapperu el-makh'ov) literally means "they recount" or "make conversation about" the pain—enemies gossip maliciously about divinely-wounded sufferers, mocking their affliction rather than showing mercy. This compounds wickedness: not only do they fail to help the afflicted, they actively increase suffering through mockery and slander.
This describes precisely what happened to Christ. God "smitten of God, and afflicted" Him (Isaiah 53:4), yet enemies mocked His suffering (Matthew 27:39-44). They "talked to His grief," adding psychological and spiritual torment to physical agony. The principle appears in Job (2:7-13, 16:10-11) and throughout redemptive history.
Historical Context
Ancient Near Eastern ethics demanded compassion for the suffering, even enemies (Exodus 23:4-5, Proverbs 25:21-22). To mock or exploit those under divine discipline was particularly heinous, essentially opposing God's own work. When God disciplined His people through foreign nations, He later judged those nations for excessive cruelty (Isaiah 47:6, Zechariah 1:15).
Job's experience illustrates this verse. God permitted Satan to afflict Job (Job 1-2), yet Job's "comforters" added to his grief through false accusations and theological cruelty (Job 16:2-5). Though claiming to defend God's honor, they actually opposed His purposes.
Isaiah 53:4 explicitly states the Suffering Servant would be "smitten of God," yet this divine smiting didn't excuse those who crucified Him. God's sovereignty in ordaining Christ's death didn't absolve human guilt (Acts 2:23, 4:27-28).
Reflection
- How do you distinguish between suffering as divine discipline and suffering as satanic attack or human evil?
- What does it mean that enemies exploit suffering God Himself has permitted, and why is this especially wicked?
- How does this verse apply to Christ, who was "smitten of God" for our sins yet whose crucifiers were guilty?
Cross-References
- Parallel theme: 2 Chronicles 28:9, Isaiah 53:4, 53:10, Zechariah 1:15, 13:7