We certainly see that the Prophet had an inward conflict, which also all the faithful experience, for the spirit fights against the flesh, as Paul teaches us. (Galatians 5:17.) Though, then, he on the one hand apprehended death, he yet ceased not to flee to God; for faith strengthened his mind so that he did not succumb, but on the contrary he firmly rejected the temptation presented to him. Though, then, he was, according to the flesh, persuaded as to his own ruin, he on the other hand, called on the name of God; for the faithful do not measure the power and grace of God by their own thoughts, but give glory to God by recumbing on him even in the greatest extremities. And this passage ought to be carefully noticed; for when Satan cannot in any other way turn us aside from prayer, he alleges our weakness; "What meanest thou, miserable being? will God hear thee? for what canst thou do? thou tremblest, thou art anxious, nay, thou despairest; and yet thou thinkest that God will be propitious to thee." Whenever, therefore, Satan tries to shut the door against us so as to prevent us to pray, let this example of the Prophet come to our minds; for he, though he thought himself lost, did not yet cast aside the confidence he entertained as to God's help and aid. For whence arose his perseverance, except that he in a manner rebuked himself when he found himself so overwhelmed, and as it were dead. These two states of mind are seen in this short prayer of David, "My God, my God, why hast thou forsaken me?" (Psalm 22:1.) For when he addressed God, and called him his God, we see his rare and extraordinary faith; and when he complains that he was forsaken, we see how, through the infirmity of the flesh, he thought that it was all over with him as to his salvation. Such a conflict, then, is described here; but faith overcame and gained the victory, for the Prophet ceased not to cry to God, even from the pit of depths -- from the pit, that is, from death itself. And this also ought to be carefully observed; for when God bears us on his wings, or when he carries us in his bosom, it is easy to pray; but when we seem to be cast into the deepest gulfs, if we thence cry to him, it is a real and certain proof of faith and hope. As such passages often occur in the Psalms, they may be compared together; but I touch but slightly on the subject, for it is not my object to heap together all the quotations which are appropriate; it is enough to present the real meaning of the Prophet. It follows, --

A prayer for deliverance and for vengeance upon his enemies.

Out of the low dungeon - "The lowest pit" of Psalm 88:6. Some consider that Ps. 69 was composed by Jeremiah, and is the prayer referred to here (Jeremiah 38:6 note).

I called upon thy name, O Lord,.... As in times past, so in the present distress; when all hope was gone, and all help failed, still there was a God to go to, and call upon:
out of the low dungeon; or "dungeon of lownesses" (r); the lowest dungeon, the deepest distress, a man or people could be in; yet then and there it is not too late to call upon the Lord; and there may be hope of deliverance out of such an estate by him.
(r) "e cisterna infimitatum", Piscator.

Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.

I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [CALVIN], (Psalm 130:1; Jonah 2:2).

Prayer for deliverance, and confident trust in its realization. Lamentations 3:55. "Out of the lowest pit I call, O Lord, on Thy name;" cf. Psalm 88:7, Psalm 88:14; Psalm 130:1. The perfect קראתי is not a preterite,
(Note: The perfects are so viewed by Ngelsbach, who also thinks that the speaker, in Lamentations 3:55-58, thanks the Lord for deliverance from the pit, and in Lamentations 3:55 reminds the Lord of the prayer he has addressed to Him out of the pit. But could he possibly think that the Lord had forgotten this? What, we should like to know, would be the use of this reminder, even if 'תּעלם וגו, Lamentations 3:56, could be taken as the words of address to the Lord? For we can discover no thanksgiving in Lamentations 3:55-58. This whole mode of viewing the passage breaks down before Lamentations 3:59 : "Thou hast seen mine oppression; judge me!" For, if the perfects in Lamentations 3:55-58 are preterites, then also ראיתה, Lamentations 3:59, can only be a preterite; and the prophet can only be speaking of injustice that has been done him previously: hence he cannot add thereto the request, "Judge me," inasmuch as the Lord (according to Ngelsbach) has already judged him by delivering him from the pit. Moreover, it is quite arbitrary to understand the perfects in Lamentations 3:59 and Lamentations 3:62 as referring to what has been done and is still being done to the speaker by his enemies, if it be agreed that the perfects in Lamentations 3:55-58 refer only to past events.)
but expresses what has already happened, and still happens. This is evident from the fact that the corresponding perfect, שׁמעתּ, Lamentations 3:56, is continued by the optative אל־תּעלם. בּור תּחתּיּות is taken from Psalm 88:7 : "pit of the lower regions of the earth,"-the תּחתּיּות ארץ, Psalm 63:10; Ezekiel 32:18, Ezekiel 32:24, i.e., Sheol, essentially the same with מהשׁכּים, Lamentations 3:6, which is thereby connected with Psalm 88:7, - the dark regions of the depth, whose open mouth is the grave for every one (see Delitzsch on Psalm, l.c.), hence the symbol of mortal danger.