Psalms 69:5

Psa 69:5 O God, thou knowest my foolishness; and my sins are not hid from thee.

Ver. 5. O God, thou knowest my foolishness] Secundum dici, non secundum esse; ironica enim est locutio. Thou knowest mine innocence, and how free I am of that folly, and those foul faults, wherewith they falsely charge me.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_69:5

O God, Thou knowest my foolishness; and my sins are not hid from Thee.

Gods knowledge of sin

I. God must have knowledge of mans sin. Because--

1. He is infinite in knowledge.

2. He is everywhere present.

3. He is everywhere perceiving.

4. He is ever reading the heart.

5. He knows what is yet to be.

You are all books, and every page is open to the eye of the great Reader, who reads you from the first letter to the last. There is nothing which any man here can possibly conceal from God. It is so, it must be so; if God be God, He knows my foolishness, and my sins are not hid from Him.

II. Now, let us just turn the current of our thought while I ask, concerning Gods knowledge of mans sin, after what fashion is it? If God knows, in what particular way does He know?

1. It is complete knowledge; the Lord knows us altogether. I must confess that I cower down beneath that thought. That the Lord should know my public service is sufficiently awe-striking; but that He should know my private thoughts, ah! this sinks me into the very dust!

2. It is the knowledge of a holy being.

3. It is an abiding knowledge.

4. It is an eternal knowledge.

III. What then?

1. How frivolous must those be who never think about it t

2. What care this ought to work in us!

3. What holy trembling this ought to put in us! (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 69:5. O God, thou knowest my foolishness — Hebrew, אולתי, ivalti, rendered in the Liturgy version, my simpleness. As if he had said, Thou knowest the simplicity and uprightness of my heart, that I have never intentionally injured those that thus cruelly hate and persecute me, but have always designed and endeavoured to act right toward them. And my sins are not hid from thee — But, O Lord, although I have been innocent toward mine enemies, yet I must confess I am guilty of many sins and follies against thee, and have given thee just cause to punish me by giving me up into their hands, and by denying or delaying to help me.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6. (Psa 69:5). O God, thou knowest of (or as to) my foolishness, and my trespasses from thee have not been hid. He does not deny his own demerit in the sight of God, but nevertheless prays to be delivered from destruction. See above, on Psa 6:1; Psa 38:3-5; Psa 40:12. As if he had said, "True, I am a sinner; it is vain to deny it; thou, God, knowest it; but nevertheless," etc.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

69:5-6 The psalmist confesses his sins and prays that God’s response to him will encourage others in similar conditions to place their hope in the Lord.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though I be guilty to theeward, yet am I innocent toward them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Thou knowest my foolishness] Though we have been brought into captivity in consequence of the crimes of our fathers, yet we have guilt enough of our own to merit a continuation of our miseries. How can such words as are in this verse be attributed to our blessed Lord, however they may be twisted or turned?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. O God! thou knowest my foolishness Augustine has labored to little purpose to show in what way these words are applicable to Christ; and at length he transfers to his members that which could not properly be said of the Head. David here uses the language of irony; and by this mode of expressing himself he meant to intimate, that, overwhelmed with the unrighteous judgments of men, he betakes himself to God, and implores him to appear as the defender of his cause. This is much more emphatic than if he had affirmed plainly, and without figure, that his integrity was known to God. In this way he administers a sharp rebuke to his enemies, and as it were looks down with a noble contempt upon the calumnious speeches which they uttered against him; as Jeremiah does when he says,

“O Lord! thou hast deceived me, and I was deceived.” (Psalm 20:7)

Some ignorant people put a violent construction on these words of Jeremiah, as if they implied that he was actually deceived; whereas he is rather to be understood as deriding with bitter sarcasm his calumniators, who, in speaking evil of him, were chargeable with reproaching and blaspheming God himself. David in like manner, in the passage before us, as a means of preserving himself from succumbing under the perverse judgments of men, appeals to God as the judge of his cause; and possessing as he did the approving testimony of a good conscience, he regards in a great measure with indifference the unjust estimate which men might form of his character. It were indeed desirable that our integrity should also be acknowledged and approved of by men, and that not so much on our own account as for the edification of our brethren. But if, after we have done all in our power to make men form a favorable opinion respecting us, they misconstruct and pervert every good word which we utter, and every good action which we perform, we ought to maintain such greatness of mind as boldly to despise the world and all false accusers, resting contented with the judgment of God and with that alone; for those who are over anxious about maintaining their good name cannot but often experience fainting of heart. Let us be always ready to satisfy men; but if they refuse to listen to what we have to say in self-vindication, let us proceed in our course through evil report as well as good report, following the example of Paul where he fearlessly appeals to the judgment of God,

“who will bring to light the hidden things of dark,” (1 Corinthians 4:5)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) My foolishness.—This does not conflict with a true Messianic application of the Psalm, but is fatal to that which would see in the author not an imperfect type, but a prophetic mouthpiece of Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5, 6. Chastisement is not undeserved; but he commits himself to the mercy of the Omniscient, and pleads for a hearing on the ground that the cause of all God’s servants is bound up with his cause. If he is abandoned they must be discouraged and exposed to the contempt of the world.

Thou is emphatic. Similar appeals to God’s omniscience are characteristic of Jeremiah (ch. Jer_12:3; Jer_15:15; Jer_17:16; Psa_18:23). Sin is designated as ‘foolishness’ in Psa_38:5, where, as here, the Psalmist acknowledges that his sufferings are the chastisement of his sin. This is the only other passage in which the word occurs, except in the Book of Proverbs, where it is common.

sins] Lit. guiltinesses; cp. Psa_68:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

O God, thou knowest my foolishness,.... Not that there was real foolishness in him, who, as man, from his infancy was filled with wisdom, and increased in it; and, as Mediator, had the spirit of wisdom on him, and the treasures of wisdom in him; and, as a divine Person, he is the Wisdom of God, and the only wise God; and, as in our nature, there was no foolishness in his heart, nor in his words, nor in his actions: but this is to be understood either of what was accounted so by others; he and his followers were reckoned foolish and illiterate men, and the Gospel preached by him and his apostles was foolishness to them that perished; or of what he was charged with by his enemies; even with immorality, heresy, blasphemy, and sedition; of all which he was innocent, and therefore could appeal to his divine Father, who knows all things, that he was clear of all such folly; for it may be rendered, "thou knowest as to my foolishness" (x), with respect to what he was charged with, that there was none in him; or else it regards the foolishness of his people imputed to him, the sin that folly of follies, together with all the foolishness in the heart, lip, and lives of his people, before and after conversion; these were all reckoned to him, and reckoned by him, as his own in some sense; and which is confirmed by what follows:

and my sins are not hid from thee; meaning not any committed by him; for then he could not have said what he does in Psa 69:4; but the sins of his people imputed to him, which be calls his own; see Gill on Psa 40:12, these must be known to his divine Father, since he is God omniscient, and since he laid them upon him, and he made satisfaction for them to him; and which he observes to enforce his petition, Psa 69:1; with this compare Isa 53:11.

(x) "tu nosti ut res se habeat quoad stultitiam meam", Gussetius, p. 312.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

O God, thou knowest my foolishness - The errors and follies of my life. Though conscious of innocence in this case - though he felt that his enemies hated him “without cause,” and that they took what belonged to him and not to them, yet he was not insensible to the fact that he was a sinner, and he was not unwilling to confess before God, that, however conscious of uprightness he might be in his dealings toward people, yet toward God, he was a sinful man. From him he deserved all that had come upon him. Indeed the very calamities which had been permitted to come upon him were proof to his own mind that he was a sinner, and served, as they were doubtless designed, to turn his mind to that fact, and to humble him. The effect of calamities coming upon us, as reminding us of the fact that we are sinners, is often referred to in the Psalms. See Psa 38:2-4; Psa 40:12.

And my sins are not hid from thee - Margin, “guiltiness.” The word used here has always attached to it the idea of “guilt.” The meaning is, that God knew all his life; and that however unjust the conduct of “men” toward him might be when they treated him as if he had wronged them, yet considered as a part of the dealings of God, or as having been suffered to come upon him from God, all that had occurred was right, for it was a proper expression of the divine displeasure against his sins. We may feel that we have not wronged our fellow-men; yet even the treatment which we receive from them, however unjust so far as they are concerned, may be regarded as deserved by us at the hand of God, and as proper on his part as an expression of his displeasure for our transgressions against him, and as a proof that we are sinners. Trial never comes to us from any quarter except as founded on the fact that we are sinners; and even where there is entire innocence toward our fellow-men, God may make use of their passions to rebuke and discipline us for our sins toward himself.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This is added, either,

1. As a proof of his innocency, which he had now asserted by way of appeal to God. Do thou, O Lord, judge between me and them, whether I be guilty of those rallies and sins which they lay to my charge. And such appeals indeed David useth, Psa 7:3,4, and elsewhere; but then they are delivered in form of a supposition, and not a positive assertion, as this is. Or rather,

2. As an exception to what he last said. But, O Lord, although I have been innocent to mine enemies, and have given them no cause to hate or persecute me, as they do; yet I must confess I am guilty of many sins and follies against thee, and have given thee just cause to punish me, and to give me up into their hands, and to deny or delay thine help unto me. By foolishness he means sin, as he explains it, which is commonly so called in Scripture; or by his

foolishness he means lesser sins, committed through ignorance or inconsiderateness, and by sins those of a grosser nature.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 5. O God, thou knowest my foolishness. David might well say this, but not David's Lord; unless it be understood as an appeal to God as to his freedom from the folly which men imputed to him when they said he was mad. That which was foolishness to men was superlative wisdom before God. How often might we use these words in their natural sense, and if we were not such fools as to be blind to our own folly, this confession would be frequently on our lips. When we feel that we have been foolish we are not, therefore, to cease from prayer, but rather to be more eager and fervent in it. Fools had good need consult with the infinitely wise.

And my sins are not hid from thee. They cannot be hid with any fig leaves of mine; only the covering which thou wilt bring me can conceal their nakedness and mine. It ought to render confession easy, when we are assured that all is known already. That prayer which has no confession in it may please a Pharisee's pride, but will never bring down justification. They who have never seen their sins in the light of God's omniscience are quite unable to appeal to that omniscience in proof of their piety. He who can say,

Thou knowest my foolishness, is the only man who can add, "But thou knowest that I love thee."

Ver. 5. Thou knowest. The knowledge of God is of a double use to pious men. The first is, as we observe in this place, to console the innocent: the second is, to make them circumspect, since all their thoughts, and words, and deeds are under the very eye of God. Musculus.

Ver. 5. Thou knowest my offences, etc., that is to say, that I am not an offender. This verse is not a confession of sin, but a protestation of innocence, The writer maintains that he is a sufferer, not for his sins, but for his piety. See Ps 69:7, etc. George R. Noyes, in "A New Translation of the Book of Psalms, with Notes, "etc. 1846.

Ver. 5. My sins are not hid from thee. The sins of those for whom Christ died, by being imputed to him, no doubt became his in the eyes of the law, in such a sense as to make him answerable for them. But the Scriptures, be it observed, while they speak of him as "wounded for our transgressions, and bruised for our iniquities, "and as "bearing our sins in his own body on the tree, "as if afraid to use any forms of expression which would even seem to derogate from his immaculate purity, never speak of the sins of those for whom he died as his own sins. James Anderson's Note to Calvin in loc.

Ver. 5. My sins are not hid. Not as the first Adam, do I, the second Adam, hide myself or my sins, especially in thy sight, O God; but lifted up upon the cross I suffered without the gate for sins in such a way, that I desire that my sins should be conspicuous to every creature in heaven, earth, and hell--my sins which, as they refer to my person, are marked with no taint, and, as they pertain to my people believing in me, are blotted out by my blood. Gerhohus.

Ver. 5. Our foolishness. Wherein it appears generally, how it may display itself in individuals, what it occasions, and what are the divine provisions to meet it.

Ver. 5.

I. God's knowledge of sin is an inducement to repent.

1. Because it is foolish to endeavour to hide any sin from him.

2. Because it is impossible to confess all our sin to him. II. It is an encouragement to hope for pardon.

1. Because, in the full knowledge of sin, he has declared himself to be merciful and ready to forgive.

2. Because he has made provision for pardon, not according to our knowledge of sin, but his own.

Psalms 69:6*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

5. Thou knowest my foolishness—Suddenly complaint turns to confession. Suffering connects with remembered sin, which, though now forgiven, still develops its consequences. David never fully recovered from the deadly effects of the great sin of his life. “He does not attempt to assert his innocence before God, but that his enemies are unjust and malicious in their attacks.”—Perowne.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 5-12. David follows up his complaint by a confession of sin (ver. 5), which shows that his sufferings are, at any rate, in some measure, deserved; but, at the same time, he pleads that, as his enemies are really persecuting him for his righteous deeds and his adherence to God (vers. 7, 11), God is bound to come to his aid, in order that his own honour may be vindicated, and that the godly may not be put to shame on his (David"s) account.

O God, thou knowest my foolishness. (see Psa_38:5) According to the teaching both of the Old Testament (Proverbs, passim) and of the New, (Mar_7:22 Rom_1:21, 22 Gal_3:1, etc.) folly is a form of sin. And my sins are not hid from thee. The rebuke of Nathan and the death of his child (2Sa_12:7-19) had fully convinced David of this. Thenceforward his sins were ever before him, (Psa_51:3) continually confessed by him, and felt to be as well known to God as to himself. Compare the opening of Psa 139: "Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether" (vers. 1-4).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

My sins - But O Lord, although I have been innocent to mine enemies, I am guilty of many sins and follies against thee.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

my foolishness

The abstract noun "foolishness" can be stated as "foolish." AT: "the foolish things that I have done" (See: Abstract Nouns)

my sins are not hidden from you

This can be expressed as a positive statement. AT: "you know all my sins" (See: Litotes)

Let not those ... let not those

"Do not let those ... do not let those"

Let not those who hope in you be put to shame because of me

This can be stated in active form. AT: "Please do not allow anyone to put those who wait for you to shame because of me" (See: Active or Passive)

let not those who seek you be brought to dishonor because of me

This can be stated in active form. AT: "Please do not allow anyone to bring dishonor on those who seek you because of me" (See: Active or Passive)

those who seek you

Seeking God represents either 1) asking God for help or 2) thinking about God and obeying him. AT: 1) "those who ask you for help" or 2) "those who worship and obey you" (See: Metaphor)

translationWords

fool

sin

shame

Lord Yahweh

Yahweh of hosts

dishonor

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

who are my enemies because of lies They hate me because of a lie, because I do not pursue their lies to adopt their error.

I will then return When they gather against me, I bribe them with money that I did not steal from them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.