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 Psalms 6:1-10; Psalms 22; Psalms 25; Psalms 35; Psalms 38. Compare Psalms 42:1-11. On the expression in the title “To the chief Musician,” see Notes in the Introduction to Psalms 4:1-8. On the words “upon Shoshannim,” see the notes on the Title to Psalms 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 Psalms 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; Psalms 69:9, compare John 2:17, and Romans 15:3; Psalms 69:4, compare John 15:25; Psalms 69:21, compare Matthew 27:34, Matthew 27:48 (Mark 15:23, and John 19:29); Psalms 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 Psalms 69:1-6 describes his condition; he then Psalms 69:7-13 represents himself as suffering in the cause of God or of religion; then Psalms 69:14-18, prays to be delivered from these troubles. In Psalms 69:19-21 he again adverts to his sufferings with a more explicit reference to their cause, the malice of his enemies; and then Psalms 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 Psalms 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 Psalms 69:34-36.