Let their table before them become a snare. May it become a retribution and a trap.
Parallel Translations
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Let their table before them become a snare. May it become a retribution and a trap.
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Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
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(69-23) Let their table before them become a snare; and when they are in peace, let it become a trap.
Cross-references (6)
Passages linked to Psalms 69:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Thessalonians 5:3 For when they are saying, “Peace and safety,” then sudden destruction will come on them, like birth pains on a pregnant woman. Then they will in no way escape.
- Romans 11:8-10 According as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.” David says, “Let their table be made a snare, a trap, a stumbling block, and a retribution to them. Let their eyes be darkened, that they may not see. Always keep their backs bent.”
- 1 Peter 2:8 and, “a stumbling stone and a rock of offense.” For they stumble at the word, being disobedient, to which also they were appointed.
- Proverbs 1:32 For the backsliding of the simple will kill them. The careless ease of fools will destroy them.
- Isaiah 8:14-15 He will be a sanctuary, but for both houses of Israel, he will be a stumbling stone and a rock that makes them fall. For the people of Jerusalem, he will be a trap and a snare. Many will stumble over it, fall, be broken, be snared, and be captured.”
- Malachi 2:2 If you will not listen, and if you will not take it to heart, to give glory to my name,” says Yahweh of Armies, “then I will send the curse on you, and I will curse your blessings. Indeed, I have cursed them already, because you do not take it to heart.
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John Calvin 1540 · Public Domain 22. Let their table before them be for a…
22. Let their table before them be for a snare. Here we have a series of dire imprecations, with respect to which we must bear in mind, what we have elsewhere observed, that David did not allow himself recklessly to pour out his wrath, even as the greater part of men, when they feel themselves wronged, intemperately give way to their own passion; but, being under the guidance of the Holy Spirit, he was kept from going beyond the bounds of duty, and simply called upon God to exercise just judgment against the reprobate. Farther, it was not on his own account that he pleaded in this manner; but it was a holy zeal for the divine glory which impelled him to summon the wicked to God’s judgment-seat. It was also owing to this: that he was not carried away by violence of passion, like those who are actuated by a desire of taking revenge. Since, then, the Spirit of wisdom, uprightness, and moderation, put these imprecations into the mouth of David, his example cannot justly be pleaded in self-vindication by those who pour forth their wrath and spite upon every one that comes in their way, or who are carried away by a foolish impatience to take revenge; never allowing themselves to reflect for a moment what good purpose this can serve, nor making any efforts to keep their passion within due bounds. We need wisdom by which to distinguish between those who are wholly reprobate and those of whose amendment there is still some hope; we have also need of uprightness, that none may devote himself exclusively to his own private interests; and of moderation too, to dispose our minds to calm endurance. It being evident, then, that David was distinguished by these three qualities, whoever would follow him aright, must not allow himself to break forth with reckless and blind impetuosity into the language of imprecation; he must, moreover, repress the turbulent passions of his mind, and, instead of confining his thoughts exclusively to his own private interests, should rather employ his desires and affections in seeking to advance the glory of God. In short, if we would be true imitators of David, we must first clothe ourselves with the character of Christ, that he may not administer to us at the present day the same rebuke which he gave to two of his disciples of old,
“Ye know not what manner of spirit ye are of,” (Luke 9:55.)
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David had complained that his enemies mingled his meat with gall; and now he prays that their table may be turned into a snare for them, and that the things which are for peace may be turned into a net for them. These expressions are metaphorical, and they imply a desire that whatever things had been allotted to them in providence for the preservation of life, and for their welfare and convenience, might be turned by God into the occasion or instrument of their destruction. From this we gather that as things which naturally and of themselves are hurtful, become the means of furthering our welfare when we are in favor with God; so, when his anger is kindled against us, all those things which have a native tendency to produce our happiness are cursed, and become so many causes of our destruction. It is an instance of the Divine justice, which ought deeply to impress our minds with awe, when the Holy Spirit declares that all the means of preserving life are deadly to the reprobate, (Titus 1:15;) so that the very sun, which carries healing under his wings, (Malachi 4:2,) breathes only a deadly exhalation for them.
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.
Geneva Bible translators 1599 · Public Domain He desireth God to execute his judgments against the…
He desireth God to execute his judgments against the reprobate, which cannot by any means be turned, Rom. 11:9.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 69:22 Let their table become a snare before…
Psa 69:22 Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.
Ver. 22. Let their table become a snare before them] Let them eat their bane, and drink their poison; while all their cares are sauced with the wrath of God: Quoniam hoe mode cibarunt me, saith Kimchi, because they have served me on this sort. By "table," saith another interpreter, we are to understand all means of comfort and refreshing, both of body and soul, which turn to the ruin of the wicked, even an odour of death unto death, 2Co 2:15-16.
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And that which should have been, &c.] Tremellius rendereth it, Pro retributionibus, pro tendicula ipsis, for recompenses, for a trap to them Rom 11:9; others, Pacifiea in rete! others again, Et ubi pacem sperant, illic impingant, Where they hope for peace let them fall.
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.
Matthew Poole 1685 · Public Domain These and the following words, which are expressed in…
These and the following words, which are expressed in the form of imprecations, are thought by divers to be and that the imperatives are put for the as sometimes they are. And accordingly they translate the words thus, Their table shall become a snare, But if they be imprecations, here was sufficient cause for them. And besides, it is apparent that they were not the dictates of human passion, but of Divine inspiration, from a just zeal for God’s glory, as hath been before.
Their table, i.e. their food, and all their for necessity or delight, either for body or soul; curses here following are spiritual and eternal as temporal. And so this may comprehend their sacrifices and other legal ordinances, and the word of God; all to the Jews through their own default a great occasion of stumbling at Christ. And this punishment in their table exactly answers to their sin in giving Christ gall for his meat, Psa 69:21. Become a snare before them, Heb. before them (i.e. their table or meat, which is set
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before them, which is the usual expression in this case, as Gen 18:8; 2Ki 6:22) become a snare, i.e. the occasion or instrument of their destruction. It is a metaphor taken from birds or fishes, that are commonly ensnared and taken with their baits.
And that which should have been for their welfare, let it become a trap; Heb. and as for their great peace, (which the plural number seems to import, all that tranquillity and prosperity which they do or may enjoy,) let it be a trap; or, and their peace offerings (which sacrifices may be here mentioned, because the offerers did partake of them, and feast upon them; and so this agrees with the table expressed in the former clause) a trap. And so they were to the unbelieving Jews, whose false conceit of the everlastingness of the Mosaical dispensation was one cause of their rejection of Christ. Or thus, and for recompences, (i.e. an abundant compensation of all their injuries,) and for a trap. For thus it is rendered by divers, both ancient and modern, interpreters, and, which is more considerable, by the apostle, Rom 11:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain These imprecations are not David's prayers against his enemies,…
These imprecations are not David's prayers against his enemies, but prophecies of the destruction of Christ's persecutors, especially the Jewish nation, which our Lord himself foretold with tears, and which was accomplished about forty years after the death of Christ. The first two verses of this paragraph are expressly applied to the judgments of God upon the unbelieving Jews by the apostle (Rom 11:9, Rom 11:10), and therefore the whole must look that way. The rejection of the Jews for rejecting Christ, as it was a signal instance of God's justice and an earnest of the vengeance which God will at last take on all that are obstinate in their infidelity, so it was, and continues to be, a convincing proof of the truth of the Christian religion. One great objection against it, at first, was, that it set aside the ceremonial law; but its doing so was effectually justified, and that objection removed, when God so remarkably set it aside by the utter destruction of the temple, and the sinking of those, with the Mosaic economy, that obstinately adhered to it in opposition to the gospel of Christ. Let us observe here,
I. What the judgments are which should come upon the crucifiers of Christ; not upon all of them, for there were those who had a hand in his death and yet repented and found mercy (Act 2:23; Act 3:14, Act 3:15), but upon those of them and their successors who justified it by an obstinate infidelity and rejection of his gospel, and by an inveterate enmity to his disciples and followers. See Th1 2:15, Th1 2:16. It is here foretold,
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1. That their sacrifices and offerings should be a mischief and prejudice to them (Psa 69:22): Let their table become a snare. This may be understood of the altar of the Lord, which is called his table and theirs because in feasting upon the sacrifices they were partakers of the altar. This should have been for their welfare or peace (for they were peace-offerings), but it became a snare and a trap to them; for by their affection and adherence to the altar they were held fast in their infidelity and hardened in their prejudices against Christ, that altar which those had no right to eat of who continued to serve the tabernacle, Heb 13:10. Or it may be understood of their common creature-comforts, even their necessary food; they had given Christ gall and vinegar, and therefore justly shall their meat and drink be made gall and vinegar to them. When the supports of life and delights of sense, through the corruption of our nature, become an occasion of sin to us, and are made the food and fuel of our sensuality, then our table is a snare, which is a good reason why we should never feed ourselves without fear, Jde 1:12.
2. That they should never have the comfort either of that knowledge or of that peace which believers are blessed with in the gospel of Christ (Psa 69:23), that they should be given up, (1.) To a judicial blindness: Let their eyes be darkened, that they see not the glory of God in the face of Christ. Their sin was that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was that they should not see, but be given up to their own hearts' lusts, which were hardening, and the god of this world should be permitted to blind their minds, Co2 4:4. This was foretold concerning them (Isa 6:10), and Christ ratified it, Mat 13:14, Mat 13:15; Joh 12:40. (2.) To a judicial terror. There is a gracious terror, which opens the way to comfort, such as that of Paul (Act 9:6); he trembled and was astonished. But this is a terror that shall never end in peace, but shall make their loins continually to shake, through horror of conscience, as Belshazzar, when the joints of his loins were loosed. "Let them be driven to despair, and filled with constant confusion." This was fulfilled in the desperate counsels of the Jews when the Romans came upon them.
3. That they should fall and lie under God's anger and fiery indignation (Psa 69:24): Pour out thy indignation upon them. Note, Those who reject God's great salvation proffered to them may justly fear that his indignation will be poured out upon them; for those that submit not to the Son of his love will certainly be made the generation of his wrath. It is the doom passed on those who believe not in Christ that the wrath of God abideth on them (Joh 3:36); it takes hold of them, and will never let them go. Salvation itself will not save those that are not willing to be ruled by it. Behold the goodness and severity of God!
4. That their place and nation should be utterly taken away, the very thing they were afraid of, and to prevent which, as they pretended, they persecuted Christ (Joh 11:48): Let their habitation be desolate (Psa 69:25), which was fulfilled when their country was laid waste by the Romans, and Zion, for their sakes, was ploughed as a field, Mic 3:12. The temple was the house which they were in a particular manner proud of, but this was left unto them desolate, Mat 23:38. Yet that is not all; it ought to be some satisfaction to us, if we be cut off from the enjoyment of our possessions, that others will have the benefit of them when we are dislodged: but it is here added, Let none dwell in their tents, which was remarkably fulfilled in Judah and Jerusalem, for after the destruction of the Jews it was long ere the country was inhabited to any purpose. But this is applied particularly to Judas, by St. Peter, Act 1:20. For, he being felo de se - a suicide, we may suppose his estate was confiscated, so that his habitation was desolate and no man of his own kindred dwelt therein.
5. That their way to ruin should be downhill, and nothing should stop them, nor interpose to prevent it (Psa 69:27): "Lord, leave them to themselves, to add iniquity to iniquity." Those that are bad, if they be given up to their own hearts' lusts, will certainly be worse; they will add sin to sin, nay, they will add rebellion to their sin, Job 34:37. It is said of the Jews that they filled up their sin always, Th1 2:16. Add the punishment of iniquity to their iniquity (so some read it), for the same word signifies both sin and punishment, so close is their connexion. If men will sin, God will reckon for it. But those that have multiplied to sin may yet find mercy, for God multiplies to pardon, through the righteousness of the Mediator; and therefore, that they might be precluded from all hopes of mercy, he adds, Let them not come into thy righteousness, to receive the benefit of the righteousness of God, which is by faith in a Mediator, Phi 3:9. Not that God shuts out any from that righteousness, for the gospel excludes none that do not by their unbelief exclude themselves; but let them be left to take their own course and they will never come into this government; for being ignorant of the demands of God's righteousness, and going about to establish the merit of their own, they have not submitted themselves to the righteousness of God, Rom 10:3. And those that are so proud and self-willed that they will not come into God's righteousness shall have their doom accordingly; they themselves have decided it: they shall not come into his righteousness. Let not those expect any benefit by it that are not willing and glad to be beholden to it.
6. That they should be cut off from all hopes of happiness (Psa 69:28): Let them be blotted out of the book of the living; let them not be suffered to live any longer, since, the longer they live, the more mischief they do. Multitudes of the unbelieving Jews fell by sword and famine, and none of those who had embraced the Christian faith perished among them; the nation, as a nation, was blotted out, and became not a people. Many understand it of their rejection from God's covenant and all the privileges of it; that is the book of the living: "Let the commonwealth of Israel itself, Israel according to the flesh, now become alienated from that covenant of promise which hitherto it has had the monopoly of. Let it appear that they were never written in the Lamb's book of life, but reprobate silver let men call them, because the Lord has rejected them. Let them not be written with the righteous; that is, let them not have a place in the congregation of the saints when they shall all be gathered in the general assembly of those whose names are written in heaven," Psa 1:5.
II. What the sin is for which these dreadful judgments should be brought upon them (Psa 69:26): They persecute him whom thou hast smitten, and talk to the grief of thy wounded. 1. Christ was he whom God had smitten, for it pleased the Lord to bruise him, and he was esteemed stricken, smitten of God, and afflicted, and therefore men hid their faces from him, Isa 53:3, Isa 53:4, Isa 53:10. They persecuted him with a rage reaching up to heaven; they cried, Crucify him, crucify him. Compare that of St. Peter with this, Act 2:23. Though he was delivered by the counsel and foreknowledge of God, it was with wicked hands that they crucified and slew him. They talked to the grief of the Lord Jesus when he was upon the cross, saying, He trusted in God, let him deliver him, than which nothing could be said more grieving. 2. The suffering saints were God's wounded, wounded in his cause and for his sake, and them they persecuted, and talked to their grief. For these things wrath came upon them to the uttermost, Th1 2:16; and see Mat 23:34, etc. This may be understood more generally, and it teaches us that nothing is more provoking to God than to insult over those whom he has smitten, and to add affliction to the afflicted, upon which it justly follows here, Add iniquity to iniquity; see Zac 1:15. Those that are of a wounded spirit, under trouble and fear about their spiritual state, ought to be very tenderly dealt with, and care must be taken not to talk to their grief and not to make the heart of the righteous sad.
III. What the psalmist thinks of himself in the midst of all (Psa 69:29): "But I am poor and sorrowful; that is the worst of my case, under outward afflictions, yet written among the righteous, and not under God's indignation as they are." It is better to be poor and sorrowful, with the blessing of God, than rich and jovial and under his curse. For those who come into God's righteousness shall soon see an end of their poverty and sorrow, and his salvation shall set them up on high, which is the thing that David here prays for, Isa 61:10. This may be applied to Christ. He was, in his humiliation, poor and sorrowful, a man of sorrows, and that had not where to lay his head. But God highly exalted him; the salvation wrought for him, the salvation wrought by him, set him up on high, far above all principalities and powers.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Let their table become a snare before them,.... This…
Let their table become a snare before them,.... This and the following imprecations were not the effects of a spirit of private revenge; of which there was no appearance in Christ, but all the reverse who prayed for his enemies, while they were using him as above related: but they are prophecies of what should be, being delivered out under the inspiration of the Spirit of God, Act 1:16. Wherefore some versions render the words, "their table shall become a snare" (h); and therefore are not to be drawn into an example by us, to favour and encourage a revengeful spirit: and they are very just and righteous, according to "lex talionis", the law of retaliation; since, inasmuch as they gave Christ gall for his meat, and vinegar for his drink, it was but right that the same measure should be meted out to them again; and their table mercies and blessings be cursed; that they should have them not in love, but in bitter wrath. Or that they should be left to be overcharged with them, and surfeit upon them; and so the day of their destruction come upon them as a snare: or that they should want the common necessaries of life, and be tempted to eat what was not lawful; and even their own children, as some did; see Mal 2:2, Lam 4:10. The Targum gives the sense of the words thus;
"let their table, which they prepared before me, that I might eat before them, be for a snare;''
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meaning a table spread with vinegar and gall. Of the figurative sense of these words; see Gill on Rom 11:9; where apostle cites this passage, and applies it to the enemies of Christ;
and that which should have been for their welfare, let it become a trap; the word translated, "for their welfare", comes from which signifies both "to be at peace", and "to recompense"; and so is differently interpreted. Some think the "shelamim", or peace offerings, are meant; see Exo 24:5; and so the Targum,
"let their sacrifices be for a trap, or stumbling block;''
as they were, they trusting in them for the atonement of sin: and so neglected the atoning sacrifice of Christ, and his righteousness; which was the stumbling block at which they stumbled, and the trap into which they fell, and was their ruin. And it is observable, that while they were eating the sacrifice of the passover, they were surrounded by the Roman army, and taken as birds in a net, and as beasts in a trap. Others render the words, "to them that are at peace" (i), let their table be "for a trap"; while they are living in security, and crying, Peace, peace, let sudden, destruction come upon them; as it did. But the apostle has taught us how to render the word "for a recompence", Rom 11:9; as the word, differently pointed, is in Isa 34:8. The true rendering and meaning of the whole seem to be this, "let their table become a snare before them"; and let their table be "for recompences" unto them, or in just retaliation; let the same food, or the like unto it, be set upon their tables, they gave to Christ, and let their table "become a trap"; for all relate to their table.
(h) "erit", Pagninus, Montanus; "fiet vel fiat", Gejerus. (i) "tranquilli", Gejerus; so some in Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Their table - And this punishment in their table,…
Their table - And this punishment in their table, exactly answers their sin, in giving Christ gall for his meat, ver. 21. A snare - Their table or meat, which is set before them, shall become a snare: the occasion of their destruction.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. Let their table become a snare] The…
Verse 22. Let their table become a snare] The execrations here and in the following verses should be read in the future tense, because they are predictive; and not in the imperative mood, as if they were the offspring of the psalmist's resentment: "Their table SHALL become a snare; - their eyes SHALL be darkened; - thou WILT pour out thine indignation upon them;-thy wrathful anger SHALL take hold of them; - their habitation SHALL be desolate, - and none SHALL dwell in their tents."
The psalmist prophesies that the evils which they had inflicted on the Israelites should be visited on themselves; that as they had made them eat, drink, labour, and suffer, so God should in his judgment treat them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 69:22. Let their table, &c. — Dr. Waterland…
Psa 69:22. Let their table, &c. — Dr. Waterland renders the verse, Their table shall be for a snare before them, and their peace-offerings for a trap. “This and the following verses are to be read in the future tense, and considered as predictions rather than as imprecations. The meaning of the whole verse seems to be, The oblations and prayers of those who have dealt thus barbarously with me, shall be so far from pacifying God, or being accepted of him, that, like the offerings made to false gods, styled the preparing a table, Isa 65:11, they shall provoke God, and turn to their mischief: see Rom 11:9.” — Dodd. The sacrifices, peace- offerings, and other oblations of the Jews, were, in a remarkable manner, a snare to them, in that their dependence on them, and their conceit of the everlastingness of the Mosaic dispensation, was one chief cause of their rejection of Christ.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Let their table become a snare before them -…
Let their table become a snare before them - These verses are quoted by Paul Rom 11:9-10 as descriptive of the character of persons in his time, or as “language” which would express what he desired to say. See the passage explained at length in the notes at Rom 11:9-10. The whole passage is a prayer that they might receive a proper recompense for what they had done. The word “table” here means the table at which they were accustomed to eat. As they refused food to a hungry man, the prayer is, that they might find the recompense for their conduct “in that very line;” or that, as they refused food to the hungry, they might find “their” food a “snare” to them. That is, Let it be the means of punishing them for their not giving wholesome food to the hungry, or for their offering poisonous herbs to a starving man. The word “snare” here means unexpected danger; danger sprung suddenly upon them - as a snare is upon a wild beast.
And that which should have been for their welfare, let it become a trap - Much of this is supplied by the translators. The literal rendering would be, “And to those at peace (or secure) a trap.” The word here rendered “welfare” is the plural form of the word meaning “peace,” and may denote those who feel that they are at peace; that they are secure; that they are in no danger. The ancient versions give it the sense of “requitals,” that is, a recompence for their transgressions; but the other signification best accords with the connection. The word “trap” is usually applied to the devices for capturing wild beasts, and the meaning is, “Let the recompence come suddenly upon them, while they think themselves at peace, or when they are surrounded by all the comforts and luxuries of life.” This prayer is such as occurs frequently in the Psalms. It cannot be “proved” that it was uttered in a malignant spirit, or that anything more is intended by it than that the psalmist desired that justice might be done to all people - an object which all magistrates, and all good citizens, should pray for.
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Psa 69:23
Let their eyes be darkened ... - See the notes at Rom 11:10.
And make their loins continually to shake - As under a heavy burden. The apostle Rom 11:10 varies the language, but retains the idea: “and bow down their back alway.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain With unimportant verbal changes, this language is used by…
With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Rom 11:9-10). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their
welfare--literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 22. From this to Psa_69:28 the strain turns to…
22. From this to Psa_69:28 the strain turns to solemn imprecation. On the grammatical and moral sense of these so-called imprecations see notes on Psalms 109.
Let their table become a snare—Eating together is, in the East, proverbially both a token and a pledge of friendship. No Oriental betrays his own guest.
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That which should have been for their welfare… a trap—Literally, and the things of peace for a trap. The idea in both members of the verse is, that they would be brought to such a condition of alarm, danger, and distrust, that the occasions and things which seemingly proffered the greatest safety and friendship would turn out to be only snares and traps. To this condition they had already reduced David; but, more than this, the passage prophetically applies to Christ, and the perfidy of Pharisees and false friends.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. Let their table before them become a snare;
22. Let their table before them become a snare;
Yea, when they are at peace, let it become a trap.
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The language is suggested by the metaphors of the preceding verse. They had aggravated the sufferings of a joyless life: let their own enjoyments turn to their ruin. The idea of the transformation of their table into a snare becomes more intelligible if it is remembered that the table meant was probably a piece of leather unrolled and spread upon the ground, such as is still used in the East. The curse is intensified by the prayer that this fate may overtake them while they are in unsuspecting security. Cp. 1Th_5:3. The rendering of the A.V., which is substantially the same as that of the P.B.V., is untenable. It was introduced into the ‘Great Bible’ from Münster’s Latin Version et quae in pacem (esse debuerant sint) in offendiculum, and was doubtless derived by him from the Jewish scholar Kimchi.
The quotation of this verse in Rom_11:9 is made freely from the LXX, supplemented probably by a reminiscence of Psa_35:8 (34). The following verse is quoted exactly as it stands in the LXX.
22–28. At the thought of the intolerable inhumanity of his enemies he can no longer restrain himself, and breaks out into fierce imprecation. Some commentators, feeling the difficulty of such imprecations proceeding from the Psalmist, have regarded these verses as the utterance of the Psalmist’s enemies, invoking destruction upon him and his companions. But such an interpretation is unnatural: the pronouns ‘their’ and ‘they’ in Psa_69:22 ff. cannot have a different reference from ‘they’ in Psa_69:21.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) Let their table.—The form of this imprecation is,…
(22) Let their table.—The form of this imprecation is, of course, suggested by the figurative language immediately preceding. Life had been made bitter by rancour and enmity, and the psalmist hurls back his curses, couched in the terms which had arisen to his lips to express his own misery.
And that which.—Rather, and to them in peace a noose. Seated at the banquet, amid every sign of peace, and every means of enjoyment, let their surroundings of security and pleasure become their snare and ruin. (Comp. 1Th_5:3. See St. Paul’s citation, Rom_11:9, New Testament Commentary.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 22-29. The imagination of the cruelties to be…
Vers. 22-29. The imagination of the cruelties to be inflicted on his innocent Descendant works up the psalmist to a pitch of passionate resentment, which finds vent in a series of bitter imprecations, very distasteful to many. They are less startling, however, than some to be found elsewhere, as in Psalm 102. We may view them either as an outpouring of righteous indignation upon the enemies, not of David only, but of God; or as a series of prophetic denunciations, whereby the wicked of David"s time were warned of the consequences of such wickedness as theirs, and stimulated to repentance.
Let their table become a snare before them. It is not very clear how their table was to ensnare them: perhaps by encouraging them to gluttony and sensuousness, and bringing upon them the diseases which those sins breed; perhaps by leading them to an ostentatious display of wealth and luxury. (comp. Eze_23:40, Eze_23:41) And that which should have been for their welfare, let it become a trap. Let them be trapped by the good things of their table, like a wild beast by a bait.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 22. Let their table become a snare before…
Ver. 22. Let their table become a snare before them. There they laid snares, and there they shall find them. From their feasts they would afford nothing but wormwood for their innocent victim, and now their banquets shall be their ruin. It is very easy for the daily provisions of mercy to become temptations to sin. As birds and beasts are taken in a trap by means of baits for the appetite, so are men snared full often by their meats and drinks. Those who despise the upper springs of grace, shall find the nether springs of worldly comfort prove their poison. The table is used, however, not alone for feeding, but for conversations, transacting business, counsel, amusement, and religious observance: to those who are the enemies of the Lord Jesus that table may, in all these respects, become a snare. This first plague is terrible, and the second is like unto it.
And that which should have been for their welfare, let it become a trap. This, if we follow the original closely, and the version of Paul in the Romans, is a repetition of the former phrase; but we shall not err if we say that, to the rejecters of Christ, even those things which are calculated to work their spiritual and eternal good, become occasions for yet greater sin. They reject Christ, and are condemned for not believing on him; they stumble on this stone, and are broken by it. Wretched are those men, who not only have a curse upon their common blessings, but also on the spiritual opportunities of salvation.
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"Whom oils and balsams kill, what salve can cure?"
Ver. 22. The imprecations in this verse and those following it are revolting only when considered as the expression of malignant selfishness. If uttered by God, they shock no reader's sensibilities, nor should they, when considered as the language of an ideal person, representing the whole class of righteous sufferers, and particularly him, who though he prayed for his murderers while dying (Lu 23:34), had before applied the words of this very passage to the unbelieving Jews (Mt 23:38), as Paul did afterwards (Ro 11:9-10). The general doctrine of providential retribution, far from being confined to the Old Testament, is distinctly taught in many of our Saviour's parables. See Mt 21:41 22:7 24:51. Joseph Addison Alexander.
Ver. 22. Let their table become a snare. Their table figuratively sets forth their prosperity, the abundance of all things. It represents peace and security, as in Ps 33:5 Job 26:16. It likewise describes mutual friendship, a blending of minds and plans; the emblem and sign whereof convivia are accustomed to be. Ps 41:10 Da 11:27. Hermann Venema.
Ver. 22. Let their table, etc. One said well, Licitis perimus omnes, etc., "Ruin usually ariseth from the use of lawful things; " there being most danger where it is least suspected. In all our comforts, there is a forbidden fruit, which seemeth fair and tasteth sweet, but which must not be touched. Henry Wilkinson (1675), in "Morning Exercises."
Ver. 22. Let their table become a snare. Many would have excused themselves from following Christ, in the parable of the feast: some had bought land, some had married wives, and others had bought yokes of oxen, and could not come (Lu 14:18-20), that is, an immoderate love of the world hindered them: their lawful enjoyments, from servants, became their idols; they worshipped them more than God, and would not quit them to come to God. But this is recorded to their reproach; and we may herein see the power of self upon the worldly man, and the danger that comes to him by the abuse of lawful things. What, thy wife dearer to thee than thy Saviour! and thy land and oxen preferred to thy soul's salvation. O beware, that thy comforts prove not snares first, and then curses: to overrate them, is to provoke him that gave them to take them away again. Come, and follow him that giveth life eternal to the soul. William Penn (1644-1718), in "No Cross, No Crown."
Ver. 22. Let their table become a snare. That is, for a recompense for their inhumanity and cruelty towards me. Michaelis shows how exactly these comminations were fulfilled in the history of the final siege of Jerusalem by the Romans. Many thousands of the Jews had assembled in the city to eat the paschal lamb, when Titus unexpectedly made an assault upon them. In this siege, the greater part of the inhabitants of Jerusalem miserably perished. William Walford.
Ver. 22-23. Observe the Divine retribution of the Jews. They gave gall and vinegar as food and drink to Christ; and their own spiritual food and drink has become a snare to them. His eyes were blindfolded; their eyes were darkened. His loins were scourged; their loins were made to shake. Christopher Wordsworth.
Ver. 22. The table a snare. Excess in feasting; looseness in conversation; want of principal in confederate councils; superstition in religion.
Psalms 69:23*
This second plague even exceeds the first.
Ver. 22-23. See Psalms on "Ps 69:22" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain Plea for Vengeance
Plea for Vengeance
v. 22. Let their table become a snare before them, spread for a banquet as it appeared, Psa 23:5, it should become a trap to the enemies; and that which should have been for their welfare, let it become a trap, literally, "and to the secure for a snare. " Since no amount of seeking and calling could bring the enemies to their senses; since they persisted in rejecting Him and His Gospel, therefore the Messiah calls upon God to punish them as the hardness of their hearts deserved.
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v. 23. Let their eyes be darkened, in spiritual blindness, that they see not, and make their loins, commonly regarded as the seat of strength, continually to shake, in terror, dismay, and feebleness.
v. 24. Pour out Thine indignation upon them, so that they would be submerged in the flood of righteous divine wrath, and let Thy wrathful anger take hold of them, overtaking them like a victorious enemy, for the purpose of enslaving and punishing them.
v. 25. Let their habitation be desolate, their tents standing empty; and let none dwell in their tents, not one inhabitant remaining to relieve the horror of utter desolation.
v. 26. For they persecute Him whom Thou hast smitten, pursuing the Messiah, stricken by the Lord as He was; and they talk to the grief of those whom Thou hast wounded, mockingly telling about the pains which the Lord’s wounds caused Christ as He hung on the cross.
v. 27. Add iniquity unto their iniquity, charging their trespasses to their account with full interest; and let them not come into Thy righteousness, by their own fault they would not become partakers of the salvation which was gained also for them.
v. 28. Let them be blotted out of the book of the living, where the redemption of the Messiah would have entered their names for eternity, and not be written with the righteous, to whom the perfect righteousness of the Savior is imputed by faith. Such is the fate of those who consistently refuse to accept Jesus Christ and His salvation, who reject the counsel of God which has planned their righteousness. They have no one but themselves to blame if the righteousness of the Savior is not imputed to them, if their names are stricken from the book of life. Having disposed of His enemies in this manner, the Messiah returns to His complaint and prayer, but with a triumphant strain over the salvation of all believers.
v. 29. But I am poor and sorrowful, miserable and in pain, because of the burden of sin and its punishment which He has taken upon Himself; let Thy salvation, O God, set Me up on high. He was sure of victory and of triumph, even in the midst of His suffering; He was sure that the deliverance of God would exalt Him. And therefore His song of praise and thanksgiving to God was made even then.
v. 30. I will praise the name of God with a song and will magnify Him with thanksgiving, for the completion of the great work of atonement, the sacrifice of praise rising from His lips more sweetly than incense.
v. 31. This also shall please the Lord better than an ox or bullock that hath horns and hoofs, for all external acts of worship, without the proper devotional attitude of the mind, as the out. growth of true faith, are vain. Besides, the one sacrifice which our great High Priest brought is more acceptable in the eyes of Jehovah than all the offerings of brute beasts that were ever slaughtered, since with one sacrifice He has perfected forever them that are sanctified, Hebrews 9.
v. 32. The humble shall see this and be glad, the truly repentant and sorrowful rejoicing with their Redeemer over the fact of their salvation; and your heart shall live that seek God, literally, "ye who seek God," let live your heart, their souls being filled not only with gladness, but with a new and wonderful life, the life which has its source in God and brings the only lasting, satisfying happiness.
v. 33. For the Lord heareth the poor, listening attentively and graciously to the voice of those who feel their need of salvation, and despiseth not His prisoners, those who have so long been bound by the fetters of sin and its consequences. Therefore the psalm ends with a triumphant burst of praise in honor of the salvation of God, as revealed and obtained in the Messiah.
v. 34. Let the heaven and earth praise Him, the seas and everything that moveth therein, all creatures, the entire universe being called upon to give all honor to His merciful and holy name.
v. 35. For God will save Zion, His Church, and will build the cities of Judah, all the congregations of the Messianic period being included here, that they may dwell there and have it in possession, all the blessings of Jehovah, as given through the redemption of Christ, being given to the believers through the means of grace.
v. 36. The seed also of His servants, all the spiritual children of the many messengers of the Lord, who proclaim the redemption of Christ, shall Inherit It, the blessings continuing in the Church as long as time endures; and they that love His name shall dwell therein, here in time in the Kingdom of Grace and its many cities, hereafter in eternity, in the Kingdom of Glory. After the days of the Church Militant will have been ended, the eternity of the Church Triumphant will begin, when the redeemed of the Lord will dwell with their exalted Head forevermore and praise His name, world without end.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Let their table before them become a snare ...…
Let their table before them become a snare ... let it become a trap
The writer would like for his enemies' food to completely ruin them as if they were small animals caught in a snare or a trap. AT: "May their food ruin them like a snare ... may it destroy them like a trap" (See: Metaphor)
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their table
This refers to food that was served on the tables, possibly at a feast. AT: "their own food" or "sacrificial feasts" (See: Metonymy)
Let their eyes be darkened
The writer speaks of eyes that cannot see well as if they were darkened. This can be stated in active form. AT: "Please make them unable to see anything" (See: Metaphor and Active or Passive)
make their loins shake
Weak backs are spoken of as if they are shaking in weakness. AT: "cause their backs to be too weak for them to do anything" (See: Metaphor)
their loins
"their sides" or "their backs"
translationWords
snare
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 69:22-23 The psalmist wants God to transfer his suffering…
69:22-23 The psalmist wants God to transfer his suffering (69:3) to his enemies. Paul applied these words to the unbelieving Jews of his day (Rom 11:9-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.