Psalm 69 (68):5Meaning & Commentary from the Church Fathers

Hence, he declares, ‘You, Father, have witnessed the significance of the cross.’ He makes this declaration because He submitted to the Father even unto death, the death of the cross (Phil. 2:8). My transgressions are not concealed from You. This parallels the assertion that ‘He who knew no sin became sin for us’ (2 Cor. 5:21). Thus, when I say, ‘My sins are not hidden from You,’ I convey this profound truth.

This is so that all his sins may be crucified. In this present age, David's adversaries have grown both strong and numerous, yet there is no firmer foundation than that of a man grounded in Christ. Those who unjustly hate the righteous are empowered in this time; their enmity is both unlawful and contrary to righteousness, for they harbor unjust hatred.

Observe the distinction: in another psalm, he states, "Those who hate me without cause" (Psalms 68:5), while here it is noted, "Those who hate me unjustly" (Psalms 37:20). In one instance, the psalmist speaks on behalf of Christ, and in the other, he speaks for himself. When he addresses Christ, he acknowledges that they hate Him without cause, whereas when he speaks for himself, he states that they hate him unjustly. A man may resist one affliction, such as injustice or immorality, while succumbing to others; however, in Christ, there exists no justification for any form of sin's affliction—He is detached from sin, innocent of wrongdoing, and untainted by vice. Some believe that both Psalms 37 and 68 are articulated in Christ's name, for He sought forgiveness from the Father for our sins. In one psalm, He is spoken of as unjustly attacked, while in the other, as being without fault.

Isikhiy asserts that the faithful are referred to as hairs, for just as the head is embellished with hair, so too is Christ with His faithful. Didymus mentions that although the Saviour has given what He did not take, He has redeemed us by nullifying the debt we owed. Thus, what I didn’t take, I will restore. These statements are metaphorical, drawn from the experience of those who wrongfully pay for items they haven't stolen. David acknowledges that he has fulfilled the penalty when it was demanded of him; he endured punishment for deeds he did not commit, reflecting an injustice. Theodoret similarly states that he is accused and punished for actions he did not commit. Didymus adds that although the Saviour compensated for what He did not own, He freed us by abolishing the record of our debt, which we should have repaid.

Having depicted the pervasive animosity and countless acts of hostility directed towards him, he boldly states that he suffered so intensely without justification. The term "tune" indicates that his adversaries, harboring no valid grievance, sought his demise, thus rendering their persecution unjust. He observes that his foes have grown powerful, unjustly casting him aside. Moreover, their actions extended beyond the seizure of his belongings; they falsely accused him of theft and villainy, tarnishing his reputation—a fate more harrowing and detestable to an honorable and sensitive soul than death itself. Many would choose to die rather than endure such disgrace.

Indeed, when David’s enemies raided his possessions, they portrayed him as a man of the law, claiming to act in accordance with judicial duty, despite being themselves dishonorable. From this, we can draw a lesson to remain steadfast in patience not only through trials and tribulations but also in the face of dishonor and defamatory accusations, should we find ourselves wronged. For if even Christ, the embodiment of all righteousness and holiness, faced unfounded slander, why should we allow ourselves to be dismayed in similar circumstances? Why should we falter in our pursuit of virtue and integrity when trials arise to test our character?

The Jews scorned Christ, questioning Him, saying, “By what authority do you do these things?” The Savior’s disciples recalled these words from the psalm when Christ expelled the merchants from the temple in Jerusalem with commanding authority (John 2:17). The Apostle Paul attributes the subsequent words about insult to Christ, noting that Christ did not seek to please Himself, but rather the Father, bearing the insults of those who scorned God the Father (Rom. 15:1-3) (Theodoret). This prophecy was actualized throughout Judea, as indicated by the Savior’s words to the Jews: “Your house is left to you empty” (Matt. 23:38). Jerusalem, home to the murderers of the Savior, is referred to as the courts and the dwellings, particularly their houses. Following the devastating desolation brought by Titus and Vespasian, both Jerusalem and all of Judea became desolate, rendering their city empty due to their cattle-like behavior. The court is indeed a space for cattle. Notably, the site where Judas once resided is now marked by a latrine (Athanasius, Didymus).