This psalm is said in the title to be a psalm of David, but on what occasion it was composed is not there intimated, nor can it be determined from the psalm itself. There is nothing "in" the psalm which is inconsistent with the supposition that it was composed by David; and, in fact, it has, in many respects, a strong resemblance to not a few of his undoubted compositions, as Psalm 6:1-10; Ps. 22; Ps. 25; Ps. 35; Ps. 38. Compare Psalm 42:1-11. On the expression in the title "To the chief Musician," see Notes in the Introduction to Psalm 4:1-8. On the words "upon Shoshannim," see the notes on the Title to Ps. 45.
On what occasion in the life of David the psalm was written cannot now be determined. There were many occasions in his life to which all that is said in the psalm might be applicable, for his was a life of many trials and perils; but the most natural interpretation would be that which ascribes it to the time of the rebellion of Absalom. Some have supposed that it was written at a later period than the time of David. Thus De Wette maintains that the closing verses Psalm 69:34-36 demonstrate that it must have been written in the time of the exile. Rosenmuller coincides with that opinion in regard to those verses, but supposes that they were added to the psalm (as originally composed) by some later author. It will be found, however, on examination of these verses, that there is nothing in them inconsistent with the supposition that the entire psalm was composed by David. The psalm evidently pertains to an individual sufferer; a man who regarded himself as suffering in the cause of religion, or on account of his zeal for the service of God. It is this fact which is laid at the foundation of the psalmist's prayer for the divine intervention. The author is a sufferer in the cause of God and of truth, and he beseeches God, in whose cause he suffers, on that account to interpose in his behalf.
There are several passages in the psalm which are applied in the New Testament to the Messiah and his times; Psalm 69:9, compare John 2:17, and Romans 15:3; Psalm 69:4, compare John 15:25; Psalm 69:21, compare Matthew 27:34, Matthew 27:48 (Mark 15:23, and John 19:29); Psalm 69:25, compare Matthew 23:38, and Acts 1:20. These passages, however, are of so "general" a character that they do not seem to have been designed to refer exclusively to the Messiah, or even to have had "any" original reference to him. The language is such that it "would accurately describe" the events to which it is applied; and the fact that the language is quoted in this manner in the New Testament history does not prove that the psalm had any original reference to the Messiah.
In the psalm, the sufferer first Psalm 69:1-6 describes his condition; he then Psalm 69:7-13 represents himself as suffering in the cause of God or of religion; then Psalm 69:14-18, prays to be delivered from these troubles. In Psalm 69:19-21 he again adverts to his sufferings with a more explicit reference to their cause, the malice of his enemies; and then Psalm 69:22-28 prays that his enemies may be destroyed. He anticipates that his prayer will be heard, and that this will have a favorable effect on others, leading them to praise God Psalm 69:29-33; and this leads him to look forward to the general prosperity of Zion - to the fact that Zion will be delivered out of all its troubles - as laying the foundation for universal praise Psalm 69:34-36.

The psalmist describes his afflicted state, and the wickedness of his adversaries, vv. 1-21; he declares the miseries that should come upon his enemies, Psalm 69:22-28; enlarges on has afflicted state, and expresses his confidence in God, Psalm 69:29-34; prophesies the restoration of the Jews to their own land and temple, Psalm 69:35, Psalm 69:36.
The title is: "To the chief Musician upon Shoshannim, A Psalm of David." See this title explained on Psalm 45 (note).
The Psalm is supposed to have been written during the captivity, and to have been the work of some Levite Divinely inspired. It is a very fine composition, equal to most in the Psalter. Several portions of it seem to have a reference to our Lord; to his advent passion, resurrection, the vocation of the Gentiles, the establishment of the Christian Church, and the reprobation of the Jews. The ninth verse is quoted by St. John, John 2:17. The twenty-first verse is quoted by St. Matthew, Matthew 27:34, Matthew 27:48; by St. Mark, Mark 15:23; by St. John, John 19:29; and applied to the sufferings of our Lord, in the treatment he received from the Jews. St. Paul quotes the twenty-second as a prophecy of the wickedness of the Jews, and the punishment they were to receive. He quotes the twenty-third verse in the same way. See Isaiah 6:9-10 (note); John 12:39-40 (note); Romans 11:10 (note); 2-Corinthians 3:14 (note). Those portions which the writers of the New Testament apply to our Lord, we may apply also; of others we should be careful.

INTRODUCTION TO PSALM 69
To the chief Musician upon Shoshannim, A Psalm of David. Of the word "shoshannim", See Gill on Psalm 45:1, title. The Targum renders it,
"concerning the removal of the sanhedrim;''
which was about the time of Christ's death. The Talmudists (t) say, that forty years before the destruction of the temple, the sanhedrim removed, they removed from the paved chamber, &c. But it can hardly be thought that David prophesied of this affair; nor of the captivity of the people of Israel, as the Targum, Aben Ezra, Kimchi, Arama, and R. Obadiah interpret it: and so Jarchi takes the word "shoshannim" to signify lilies, and applies it to the Israelites, who are as a lily among thorns. But not a body of people, but a single person, is spoken of, and in sorrowful and suffering circumstances; and, if the Jews were not blind, they might see that they are the enemies of the person designed, and the evil men from whom he suffered so much. And indeed what is said of him cannot be said of them, nor of any other person whatever but the Messiah: and that the psalm belongs to Christ, and to the times of the Gospel, is abundantly evident from the citations out of it in the New Testament; as
Psalm 69:4 in John 15:25; Psalm 69:9 in John 2:17; Psalm 69:21 in Matthew 27:34; Psalm 69:22 in Romans 11:9; Psalm 69:25 in Acts 1:16.
The inscription of the psalm in the Syriac version is,
""a psalm" of David, according to the letter, when Shemuah (Sheba), the son of Bichri, blew a trumpet, and the people ceased from following after him (David); but the prophecy is said concerning those things which the Messiah suffered, and concerning the rejection of the Jews.''
And Aben Ezra interprets Psalm 69:36 of the days of David, or of the days of the Messiah.
(t) T. Bab. Avoda Zara, fol. 8. 2. & Roshhashanah, fol. 31. 1, 2.

(Psalm 69:1-12) David complains of great distress.
(Psalm 69:13-21) And begs for succour.
(Psalm 69:22-29) He declares the judgments of God.
(Psalm 69:30-36) He concludes with joy and praise.

Prayer out of the Depth of Affliction Borne for the Sake of the Truth
This Psalm follows Ps 68 because in vv. 36f. the very same thought is expressed in unfigurative language, that we found in Psalm 68:11 represented under a figure, viz., Thy creatures dwelt therein. In other respects the two Psalm are as different as day and night. Psalm 69 is not a martial and triumphal Psalm, but a Psalm of affliction which does not brighten until near the close; and it is not the church that is the speaker here, as in the preceding Psalm, but an individual. This individual, according to the inscription, is David; and if David, it is not the ideal righteous man (Hengstenberg), but David the righteous, and that when he was unjustly persecuted by Saul. The description of suffering harmonizes in many points with the Psalm belonging to the time of Saul, even the estrangement of his nearest adherents, Psalm 69:9; Psalm 31:12 (cf. Psalm 27:10); the fasting till he is thoroughly enfeebled, Psalm 69:11; Psalm 109:24; the curse upon his foes, in which respect Ps 35; Ps 69, and Ps 109 form a fearful gradation; and the inspiriting call to the saints who are his companions in suffering, Psalm 69:33; Psalm 22:27; Ps 31:25. Were there no doubt about Ps 40 being Davidic, then the Davidic origin of Ps 69 would at the same time be firmly established; but instead of their inscriptions לדוד being mutually confirmatory, they tend, on the contrary, to shake our confidence. These two Psalm are closely related as twin-Psalm: in both the poet describes his suffering as a sinking into a miry pit; in both we meet with the same depreciation of ceremonial sacrifice; the same method of denoting a great multitude, "more than the hairs of my head," Psalm 69:5; Psalm 40:13; and the same prospect of the faith of the saints being strengthened, Psalm 69:33, Psalm 69:7; Psalm 40:17, Psalm 40:4.
But whilst in Ps 40 it is more the style and in general the outward form than the contents that militate against its Davidic authorship, in Ps 69 it is not so much in form as in subject-matter that we find much that does not accord with David's authorship. For this reason Clericus and Vogel (in his dissertation Inscriptiones Psalmorum serius demum additas videri, 1767) have long ago doubted the correctness of the לדוד; and Hitzig has more fully supported the conjecture previously advanced by Seiler, von Bengel, and others, that Psalm 69, as also Ps 40, is by Jeremiah. The following points favour this view: (1) The martyrdom which the author endured in his zeal for the house of God, in his self-mortification, and in this consuming of himself with the scorn and deadly hostility of his foes; we may compare more particularly Jeremiah 15:15-18, a confession on the part of the prophet very closely allied in spirit to both these Psalm. (2) The murderous animosity which the prophet had to endure from the men of Anathoth, Jeremiah 11:18., with which the complaint of the psalmist in Psalm 69:9 fully accords. (3) The close of the Psalm, vv. 35-37, which is like a summary of that which Jeremiah foretells in the Book of the Restoration, Psalm 30:1. (4) The peculiar character of Jeremiah's sufferings, who was cast by the princes, as being an enemy to his country, into the waterless but muddy cistern of prince Malchiah (Malkja) in the court of the guard, and there as it were buried alive. It is true, in Jeremiah 38:6 it is said of this cistern that there was "no water, but only mire," which seems to contradict the language of the Psalm; but since he sank into the mud, the meaning is that just then there was no water standing in it as at other times, otherwise he must at once have been drowned. Nevertheless, that he was in peril of his life is clear to us from the third kı̂nah (Lamentations. 3), which in other respects also has many points of close contact with Psalm 69; for there in Lamentations 3:53 he says: "They cut off my life in the pit and cast stones at me. Waters flowed over my head; I thought: I am undone. I called upon Thy name, Jahve, out of the lowest pit. Thou didst hear my cry: Hide not Thine ear from the outpouring of my heart, from my cry for help! Thou didst draw near in the day that I cried, Thou saidst: Fear not." The view of Hitzig, that in Psalm 69 we have this prayer out of the pit, has many things in its favour, and among them, (5) the style, which on the whole is like that of Jeremiah, and the many coincidences with the prophet's language and range of thought visible in single instance. But how could this Psalm have obtained the inscription לדוד? Could it be on account of the similarity between the close of Psalm 69 and the close of Ps 22? And why should not Ps 71, which is to all appearance by Jeremiah, also have the inscription לדוד? Psalm 69 is wanting in that imitative character by which Ps 71 so distinctly points to Jeremiah. Therefore we duly recognise the instances and considerations brought forward against the Jeremianic authorship by Keil (Luth. Zeitschrift, 1860, S. 485f.) and Kurtz (Dorpater Zeitschrift, 1865, S. 58ff.), whilst, on the contrary, we still maintain, as formerly, that the Psalm admits of being much more satisfactorily explained from the life of Jeremiah than that of David.
The passion Psalm are the part of the Old Testament Scriptures most frequently cited in the New Testament; and after Ps 22 there is no Psalm referred to in so many ways as Ps 69. (1) The enemies of Jesus hated Him without a cause: this fact, according to John 15:25, is foretold in Psalm 69:5. It is more probable that the quotation by John refers to Psalm 69:5 than to Psalm 35:19. (2) When Jesus drove the buyers and sellers out of the Temple, Psalm 35:10 received its fulfilment, according to John 2:17 : the fierce flame of zeal against the profanation of the house of God consumes Him, and because of this zeal He is hated and despised. (3) He willingly bore this reproach, being an example to us; John 2:10 of our Psalm being, according to Romans 15:3, fulfilled in Him. (4) According to Acts 1:20, the imprecation in Psalm 69:26 has received its fulfilment in Judas Iscariot. The suffixes in this passage are plural; the meaning can therefore only be that indicated by J. H. Michaelis, quod ille primus et prae reliquis hujus maledictionis se fecerit participem. (5) According to Romans 11:9., Psalm 69:23. of the Psalm have been fulfilled in the present rejection of Israel. The apostle does not put these imprecations directly into the mouth of Jesus, just as in fact they are not appropriate to the lips of the suffering Saviour; he only says that what the psalmist there, in the zealous ardour of the prophetic Spirit - a zeal partaking of the severity of Sinai and of the spirit of Elias - invokes upon this enemies, has been completely fulfilled in those who wickedly have laid violent hands upon the Holy One of God. The typically prophetic hints of the Psalm are far from being exhausted by these New Testament quotations. One is reminded, in connection with Psalm 69:12, of the mockery of Jesus by the soldiers in the praetorium, Matthew 27:27-30; by Psalm 69:21, of the offer of vinegar mingled with gall (according to Mark 15:23, wine mingled with myrrh) which Jesus refused, before the crucifixion, Matthew 27:34, and of the sponge dipped in vinegar which they put to the mouth of the crucified One by means of a stalk of hyssop, John 19:29. When John there says that Jesus, freely and consciously preparing Himself to die, only desired a drink in order that, according to God's appointment, the Scripture might receive its utmost fulfilment, he thereby points back to Psalm 22:16 and Psalm 69:22. And what an amount of New Testament light, so to speak, falls upon Psalm 69:27 when we compare with it Isaiah 53:1-12 and Zac 13:7! The whole Psalm is typically prophetic, in as far as it is a declaration of a history of life and suffering moulded by God into a factual prediction concerning Jesus the Christ, whether it be the story of a king or a prophet; and in as far as the Spirit of prophecy has even moulded the declaration itself into the language of prophecy concerning the future One.
The Psalm falls into three parts, consisting of the following strophes: (1) 3. 5. 6. 6. 7; (2) 5. 6. 7; (3) 6. 6. 6. 6. 6. Does שׁושׁנּים perhaps point to the preponderating six-line strophes under the emblem of the six-leaved lily? This can hardly be the case. The old expositors said that the Psalm was so inscribed because it treats of the white rose of the holy innocence of Christ, and of the red rose of His precious blood. שׁושׁן properly does not signify a rose; this flower was altogether unknown in the Holy Land at the time this Psalm was written. The rose was not transplanted thither out of Central Asia until much later, and was called ורד (ῥόδον); שׁושׁן, on the other hand, is the white, and in the Holy Land mostly red, lily - certainly, as a plant, a beautiful emblem of Christ. Propter me, says Origen, qui in convalle eram, Sponsus descendit et fit lilium.